Skip to main content

Full text of "The works of John Owen"

See other formats 


PIUKCET<}^^.  N.  J. 


No.  ('((sc, 
No.  Shdf\ 
No.  Book, 


L<«««  ifBB 


The  John   IW.  Krehs  Uoiiatioii. 


THE 


WORKS 


JOHN    OWEN,    D.D. 


EDITED 

BY  THOMAS  RUSSELL,  M.A. 


MEMOIRS    OF    HIS    LIFE    AND    WRITINGS, 
BY  WILLIAM  ORME. 


VOL.   XV. 

CONTAINING 

SERMONS. 


LONDON: 


PRINTED  FOR  RICHARD  BAYNES,  28,  PATRRNOSTER  ROW: 

And  sold  by  J.  Parker,  Oxfurd  ;  Dcif;liloii  and  Sons,  Cambridge  ;  I).  Brown, 
Wa>igh  and  Innes,  and  H.  S.  ]>a\in's  and  Co.  F.dinburpli  ;  Chalmers  and 
Collins,  and  M.  Ogle,  Glasgow  ;  !\i.  Keene,  and  R.  I\I.  Tims,  Dublin. 

182G. 


CONTENTS 

OF 

THE    FIFTEENTH    VOLUME. 


F« 


SERMON  I. 

A     VISION    OF    UNCHANGEABLE    FREE    MERCY. 

And  a  vision  appeared  to  Paul  in  the  night :  There  stood  a  man  of  Mace- 
donia,  and  prayed  him,  saying,  Come  over  into  Macedonia  and  help  us. 
— Acts  xvi.  9. ^ 

A  COUNTRY    ESSAY    FOH    THE    PRACTICE    OF    CHURCH   GOVEllNMENT    TH£R£.       Of 

SERMON  II. 

EBENEZER  :     A    MEMORIAL    OK     THE    DELIVERANCE    OF    ESSEX    COUNTY, 
AND    COMMITTEE. 

A  prayer  of  Habbakkuk  the  propliet  upon  Sigioiioth.  O  l^ord,  I  have  hrard 
thy  speech,  and  was  afraid:  O  Lord,  revive  thy  work  in  the  midst  of  the 
years,  in  the  midst  of  the  years  make  known ;  in  wratli  remember  mercy. 
God  came  from  Teman,  and  the  holy  One  from  mount  Paran.  Selah.  His 
glory  covered  the  heavens,  and  the  earth  was  full  of  his  praise.  And  his 
brightness  was  as  the  light ;  he  had  horns  coming  out  of  his  hand,  and  there 
was  the  hiding  of  his  power.  Before  him  went  the  pestilence,  and  burning 
coals  vvent  forth  at  his  feet.  He  stood  and  measured  the  earth  :  he  beheld 
and  drove  asunder  the  nations,  and  the  everlasting  mountains  were  scattered, 
the  perpetual  hills  did  bow:  his  ways  are  everlasting.  I  saw  the  tents  of 
Cushan  in  affliction :  and  the  curtains  of  the  land  of  Midian  did  tremble. 
Was  tlie  Lord  displeased  against  the  rivers  ?  was  thine  anger  against  the 
rivers?  was  thy  wrath  against  the  sea,  that  thou  didst  ride  upon  thine  horses, 
and  thy  chariots  of  salvation?  Thy  bow  was  made  quite  naked,  according  to 
the  oaths  of  the  tribes,  even  thy  word.  Selah.  Thou  didst  cleave  the  earth 
■with  rivers. — Had.  iii.  1—9. 88 

SERMON  III. 

RIGHTEOUS    ZEAL    ENCOURAGED    BY     DIVINE     PIIOTECTION. 

Let  them  return  unto  thee,  but  return  not  thou  unto  them.  And  1  will  make 
thee  unto  this  people  a  fenced  brazen  wall,  and  they  shall  fight  against  thee, 
but  they  shall  not  prevail  against  thee  :  for  I  am  w  ith  thee  to  save  thee,  and 
to  deliver  thee,  saith  the  Lord. — Jer.  xv.  19,  20. lot 

OF  TOLERATION  :    AND    THE    DUTY    OF    THE    MAGISTRATE    ABOUT    RELIGION.    COO 

SERMON  IV. 

THE    STEADFASTNESS    OF    PROMISES,    AND    THE    SINFULNESS    OF    STAGOEniNC. 

He  staggered  not  at  the  promise  of  God  through  unbelief. — Rom.  iv.  CO.   •  •  •  •  2bi 
SERMON  V. 

THE    STRENGTH    OF    FAITH. 

He  staggered  not  at  the  promise  of  God  through  unbelief;  but  was  strong  in 
faith,  giving  glory  to  God. — Rom.  iv.  20 -9'> 


iv  CONTENTS. 

Page 
SERMON  VI. 

THE    STRENGTH    OF    FAITH. 

He  Staggered  not  at  the  promise  of  God  through  unbelief;  but  was  strong  in 
faith,  giving  glory  to  God. — Rom.  iv.  20. 318 

SERMON  VII. 

OTPANilN    OYPANIA. 

THE    SHAKING     AND    TRANSLATING    OF    HEAVEN    AND    EARTH. 

And  this  word,  Yet  once  more,  signifieth  the  removing  of  those  things  that  are 
shaken,  as  of  things  that  are  made,  that  those  things  which  cannot  be  shaken 
may  remain. — Heb.  xii.  27. 3S8 

SERMON  VIII. 

THE  BRANCH  OF  THE  LORD  THE  BEAUTY  OF  ZION. 

Fur  mine  house  shall  be  called  an  house  of  prayer  for  all  people. — Isa.  Ivi.  7.  •  •   380 
SERMON  IX. 

THK  ADVANTAGE  OF  THE  KINGDOM  OF  CHRIST  IN  THE  SHAKING  OF  THB 
KINGDOMS  OF  THE  WORLD. 

And  all  the  trees  of  the  field  shall  know  that  I  the  Lord  have  brought  down  the 
high  tree,  have  exalted  the  low  tree.  Lave  dried  up  the  green  tree,  and 
have  made  the  dry  tree  to  flourish;  I  the  Lord  have  spoken  and  have  done 
it. — EzEK.  xvii.  24. 415 

SERMON  X. 

THE   LABOURING    SAINt's    DISMISSION    TO   REST. 

But  go  thou  tliy  way  till  the  end  be,  for  thou  shall  rest,  and  stand  in  thy  lot  at 
the  end  of  the  days. — Dan.  xii.  13. ^ 450 

SERMON  XL 

Christ's  kingdom  and  the  magistrate's  power. 
I  Daniel  was  grieved  in  my  spirit  in  the  midst  of  my  body,  and  the  visions  of 
my  head  troubled  me.     I  came  near  unto  one  of  them  that  stood  by,  and 
aiked  him  in  the  truth  of  all  this.     So  he  told  me,  and  made  me  know  the 
interpretation  of  the  things. — Dan.  vii.  15,  16 476 

SERMON  XII. 

god's  work  in  founding  zion. 
What  shall  one  then  answer  the  messengers  of  the  nation  1    That  the  Lord  hath 
founded  Zion,  and  the  poor  of  his  people  shall  trust  in  it. — Is  a.  xiv.  32.  •  •  •  512 

SERMON  XIII. 
god's  presence  a  people's  prosperity. 
And  he  went  out  to  meet  Asa,  and  said  unto  him.  Hear  ye  me,  Asa,  and  all 
Judah  and  Benjamin ;  The  Lord  is  with  you,  while  ye  be  with  him  ;  and  if 
ye  seek  him  he  will  be  found  of  you  ;  hat  if  ye  forsake  him,  he  will  forsake 
you.— 2  Chron.  XV.  2. ? > ^*'^ 


SERMONS. 


VOL.  XV. 


AMPLISSIMO   SENATUI, 

INCLYTISSIMO  POPULI  ANGLICANI  CONVENTUI, 

ob 

Prisca  Anglo-Britannorum  jura  streuue  &  fideliter 
asserta ; 

Libertatem  palriain  (nefariis  quorundam  molitionibus  paene 

pessundatam)  recuperatam ; 

Justitiam  fortiter,  'lawc,  Ittihku)^,  aTr/uoawTroXtTrrwc 

administratam  ; 

'Apxiiv  in  ecclesiasticis  avupoTvpawiKriv  dissolutiim,  Rilus 

Pontificios,  novitios,  Antichristianos  abolitos  ; 

Privilegia  plebis  Christianas   postliminio   restituta ; 

Potissimura 

Protectionem  Dei  O.  M.  his  omnibus,  aliisque  innumeiis, 
consilio,  bello,  domi,  foras  gratiose  potitam ; 

Toto  orbe  jure  meritissinio  celebcrriuio, 
Toti  huic  insulse  aetern^  memoriii  recolendo, 

Viris  illustribus,  clarissimis,  selectissimis,  ex  ordine  Com- 
munium  in  suprema  curia  Pariiam.  congregatis. 

CoNcioNEM  banc  sacram,  humileni  illam  quideni,  i|)sorum 

tamen  voto  jussuque  prius  coram  ipsis  habilam, 

nunc  luce  donatam, 

D.  D.  C. 

JOANNES    OWEN. 


1}  2 


SERMONS. 


SERMON   I.* 

A  VISION   OF  UNCHANGEABLE,  FREE  MERCY,     IN   SENDING 
THE  MEANS  OF  GRACE  TO  UNDESERVING  SINNERS. 

WHEREUNTO    IS    ANNEXED, 

A  COUNTRY   ESSAY  FOR  THE  PRACTICE  OF  CHURCH 
GOVERNMENT  THERE. 


And  a  vision  appeared  to  Paul  in  the  night:  There  stood  a  man  of  Mace- 
donia, and  prayed  him,  saying;  Come  over  into  Macedonia,  and  help 
us. — Acts  xvi.  0. 

The  kingdomof  Jesus  Christ  is  frequently  in  the  Scripture 
compared  to  growing  things  ;*  small  in  the  beginning  and 
first  appearance,  but  increasing  by  degrees  unto  glory  and 
perfection.  The  shapeless  stone**  cut  out  without  hands, 
having  neither  form,  nor  desirable  beauty  given  unto  it,  be- 
comes a  great  mountain,  filling  the  whole  earth  ;  Dan.  ii.  35. 
The  small  vine  brought  out  of  Egypt,  quickly  covers  the 
hills  with  her  shadow,  her  boughs  reach  unto  the  sea,  and 
her  branches  unto  the  rivers ;  Psal.  Ixxx.  8.  The  tender 
planf^  becomes  as  the  cedars  of  God ;  and  the  grain  of 
mustard-seed  to  be  a  tree  for  the  fowls  of  the  air  to  make 
their  nests  in  the  branches  thereof.  Mountains  are  made 
plains  before  it,  every  valley  is  filled,  and  the  crooked  paths 
made  straight,  that  it  may  have  a  passage  to  its  appointed 
period :  and  all  this,  not  only  not  supported  by  outward 
advantages,  but  in  direct  opposition  to  the  combined  power** 
of  this  whole  creation,  as  fallen,  and  in  subjection  to  the 
*  god  of  this  world,'  the  head  thereof.  As  Christ  was  '  a 
tender  plant,'*  seemingly  easy  to  be  broken,  and    '  a  root 

•  This  sermon  was  preached  before  the  honourable  house  of  commons,  April 
29,   1646,  being  the  day  of  public  humiliation. 

»  Ecclcsia  sicut  luna  dcfectiis  liabet,  et  ortus  frcquentes;  scd  defectibus  suls 
crevit,  &c.  haec  est  vera  luna,  qua;  de  fratris  sui  luce  perpetua,  lumen  sibi  im- 
mortalitatis  ef  gratise  mutuatur.     Amb.  Hex.  lib.  4.  cap.  2.    Psal.  Ixviii.  13. 

>>  Isa.  liv.  11.     Zech.  iv.  7.  <"   I»a.  lili.  ;}--.'), 

•'   1  John  iii.  l.J.      Hcv.  ii.  in.      'i  Cor.  i*-.  4.  '  Isa.  liii.  '.'. 


6  A    VISION    OF 

out  of  a  dry  ground/  not  easily  flourishing,  yet  liveth  for 
ever  /  so  his  people  ^nd  kingdom,  though  as  a  '  lily  among 
thorns,'^  as  '  sheep  among  wolves/''  as  a  '  turtledove  among 
a  multitude  of  devourers,''  yet  stands  unshaken,  at  least 
unshivered. 

The  main  ground  and  foundation  of  all  this  is  laid  out, 
ver.  6 — 9.  of  this  chapter,  containing  a  rich  discovery 
how  all  things  here  below,  especially  such  as  concern  the 
gospel  and  church  of  Christ,  are  carried  along  through 
innumerable  varieties,  and  a  world  of  contingencies,  accord- 
ing to  the  regular  motions  and  goings  forth  of  a  free,  eternal, 
unchangeable  decree:  as  all  inferior  orbs,  notwithstanding 
the  eccentrics  and  irregularities  of  their  own  inhabitants, 
are  orderly  carried  about  by  the  first  mover. 

In  ver.  6.  the  planters  of  the  gospel  are  '  forbid  to 
preach  the  word  in  Asia'*'  (that  part  of  it  peculiarly  so 
called),  and  ver.  7.  assaying  to  go  with  the  same  message 
into  Bithynia,  they  are  crossed  by  the  Spirit  in  their  at- 
tempts ;  but  in  my  text,  are  called  to  a  place,  on  which  their 
thoughts  were  not  at  all  fixed :  which  calling,  and  which 
forbidding,  were  both  subservient  to  his  free  determination, 
who  '  worketh  all  things  according  to  the  counsel  of  his  own 
will/Ephes.  i.  11. 

And  no  doubt  but  in  the  dispensation  of  the  gospel 
throughout  the  world,  unto  this  day,  there  is  the  like  con- 
formity to  be  found  to  the  pattern  of  God's  eternal  decrees  ; 
though  to  the  messengers  not  made  known  aforehand  by  re- 
velation, but  discovered  in  the  effects,  by  the  mighty  work- 
ing of  Providence. 

Amongst  other  nations,  this  is  the  day  of  England's 
visitation,  '  the  day-spring  from  on  high  having  visited  this 
people,'  and  'the  sun  of  righteousness  arising  upon  us,  with 
healing  in  his  wings,''  a  man  of  England  hath  prevailed  for 
assistance,  and  the  free  grace  of  God  hath  wrought  us  help 
by  the  gospel. 

Now  in  this  day  three  things  are  to  be  done,  to  keep  up 
our  spirits  unto  this  duty,  of  bringing  down  our  souls  by 
humiliation. 

'"  Heb.  vii.  2.5.  ?  Cant.  ii.  2.  ''  Matt.  x.  16.  '  Psal.  Ixxiv.  19. 

''  Eo  ipso  tempore  quo  ad  oinnes  genles  prffidictitio  evangelii  mittebatiir,  quie- 
(lani  loca  apostolis  adire  proliibebaliir  ab  co,  qui  viilt  onines  liornines  salvos  fieri, 
Prosp.  F-p.  ad  Rufin.  Aio?  J'  eteXei'eto  ffovf^n.     Ilom.  '  Mai.  iv.  '2, 


UNCHAXCiEABLE,     FUEE    MKKCV.  7 

First,  To  take  us  off  the  pride  of  our  own  performances,  en- 
deavours, or  any  adherent  worth  of  our  own.  '  Not  for  your 
sakes  do  I  this,  said  the  Lord;  be  it  known  unto  you,  be  ye 
ashamed  and  confounded  for  your  own  ways,  O  house  of 
Israel'  [O  house  of  England];  Ezek.  xxxvi.  32. 

Secondly,  To  root  out  that  atheistical  corruption,  which 
depresses  the  thoughts  of  men,  not  permitting  them  in  the 
highest  products  of  Providence,  to  look  above  contingen- 
cies, and  secondary  causes;  though  God  '  hath  wrought  all 
our  works  for  us;'  Isa.  xxvi.  12.  and  '  known  unto  him  are 
all  his  works  from  the  beginning  of  the  world  ;'  Acts  xv.  18. 

Thirdly,  To  shew  that  the  bulk  of  this  people  are  as  yet 
in  the  wilderness,  far  from  their  resting  place,  like  sheep 
upon  the  mountains,  as  once  Israel,  Jer.  1.  6.  as  yet  wanting 
help  by  the  gospel. 

The  two  first  of  these  will  be  cleared,  by  discovering 
how  that  all  revolutions  here  below,  especially  every  thing 
that  concerns  the  dispensation  of  the  gospel  and  kingdom 
of  the  Lord  Jesus,  are  carried  along,  according  to  the  eter- 
nally fixed  purpose  of  God,  free  in  itself,  taking  neither  rise, 
growth,  cause,  nor  occasion,  from  any  thing  amongst  the 
sons  of  men. 

The  third,  by  laying  open  the  helpless  condition  of  gos- 
pel-wanting souls,  with  some  particular  application,  to  all 
which  my  text  directly  leads  me. 

The  words  in  general  are  the  relation  of  a  message  from 
heaven  unto  Paul,  to  direct  him  in  the  publishing  of  the 
gospel,  as  to  the  place,  and  persons  wherein,  and  to  whom 
he  was  to  preach.    And  in  them  you  have  these  four  things : 

1.  The  manner  of  it;  it  was  by  vision.  *  A  vision  appeared.' 

2.  The  time  of  it.     *  In  the  night.' 

3.  The  bring-er  of  it.     '  A  man  of  Macedonia.' 

4.  The  matter  of  it.  Help  for  the  Macedonians,  inter- 
preted, ver.  10.  to  be  by  preaching  of  the  gospel. 

A  little  clearing  of  the  words  will  make  way  for  observa- 
tions. 

1.  For  the  manner  of  the  delivery  of  this  message;  it  was 
by  vision.  Of  all  the  ways  that  God  used  of  old,  to  reveal 
himself  unto  any  in  an  extraordinary  manner,  which  were 
sundry  and  various,  Heb.  i.  1,  there  was  no  one  so  frof|ucnt 
as  this  of  vision.     Wherein  this  did  propeily  fonsi.st,  ;uul 


8  A    VISION    OF 

whereby  it  was  distinguished  from  other  ways  of  the  dis- 
covery of  the  secrets  of  the  Lord,  I  shall  not  now  discuss. 
In  general,  visions  are  revelations  of  the  mind  of  the  Lord, 
concerning  some  hidden  things,  present  or  future,  and  not 
otherwise  to  be  known.     And  they  were  of  two  sorts: 

(1.)  Revelations  merely  by  word,™  or  some  other  more 
internal  species,"  without  any  outward  sensible  appearance, 
which,  for  the  most  part,  was  the  Lord's  way  of  proceeding 
with  the  prophets;  which  transient  light,  or  discovery  of 
things  before  unknown,  they  called  a  vision." 

(2.)  Revelations  accompanied  with  some  sensible  appa- 
ritions, and  that  either, 

[L]  Of  things,  as  usually  among  the  prophets,  rods  and 
potSjP  wheels  and  trees,"!  lamps,  axes,  vessels,  rams,  goats, 
and  the  like,  were  presented  unto  them. 

[2.]  Of  persons,  and  those,  according  to  the  variety  of 
them,  of  three  sorts. 

1st.  Of  the  second  person  of  the  Trinity  :  and  this  either, 

(1st.)  In  respect  of  some  glorious  beams  of  his  Deity,  as 
to  Isaiah,  chap.  vi.  1.  with  John  xii.  4L ;  to  Daniel,  chap.  x. 
ver.  5,  6.  as  afterward  to  John,  Rev.  i.  13 — 15.  to  which 
you  may  add  the  apparitions  of  the  glory  of  God,  not  imme- 
diately designing  the  second  person,  as  Ezek.  i. 

(2dly.)  With  reference  to  his  humanity  to  be  assumed,  as 
to  Abraham,  Gen.  xviii.  1,  2.  to  Joshua,  chap.  v.  13 — 15,  Sec 

2dly.  Of  angels,  as  unto  Peter,  Acts  xii.  7.  to  the 
woman,  Matt,  xxviii.  2.  to  John,  Rev.  xxii.  8,  &c. 

3dly.  Of  men,""  as  in  my  text. 

Now  the  several  advancements  of  all  these  ways  in  dig- 
nity and  pre-eminence,  according  as  they  clearly  make  out 
intellectual  verity,  or  according  to  the  honour  and  exaltation 
of  that  whereof  apparition  is  made,  is  too  fruitless  a  specu- 
lation' for  this  day's  exercise. 

Our  vision  is  of  the  latter  sort,  accompanied  with  a  sen- 
sible appearance,  and  is  called  opojua.  There  be  two  words 
in  the  New  Testament  signifying  vision,  cipajua,  and  oTrraaia, 
coming  from  different  verbs,  but  both  signifying  to  see. 
Some  distinguish  them,  and  say  that  oirrama  is  a  vision,  kuO 

a  Isa.  i.  1.  "  Amos  i.  1.  "  Naliuni  i.  1.     Obad.  i. 

P  Jer.  i.  11.  13.  o   Ezek.  i.  5— 7.     Zech.  i.  8.   iii.  9,  10,  &c. 

Dan.  vii.  8,  9.  '  Zech.  ii.  1. 

»  ViH.  Aquin.  2.  2.  q.  17  ).  art.  3,  4.  Scot,  in  dist.  tert. 


UNCHAXGEAIiLE,     FREE     MERCY.  0 

virap,  an  appearance  to  a  man  awake ;  O|oajuo  tcaO'  uvap,  an  ap- 
pearance to  a  man  asleep,  called  sometimes  a  dream.  Job 
xxxiii.  15.  like  that  which  was  made  to  Joseph,  Matt.  ii.  19. 
But  this  distinction  will  not  hold,  our  Saviour  calling  that 
vision,  which  his  disciples  had  at  his  transfiguration,  when 
doubtless  they  were  waking,  opa/ua.  Matt.  xvii.  9.  So  that  I 
conceive  Paul  had  his  vision  waking ;  and  the  night  is  spe- 
cified as  the  time  thereof,  not  to  intimate  his  being  asleep, 
but  rather  his  watchfulness,  seeking  counsel  of  God  in  the 
night,  which  way  he  should  apply  himself  in  the  preaching 
of  the  gospel.  And  such  I  suppose  was  that  of  latter  days, 
whereby  God  revealed  to  Zuinglius  a  strong  confirmation  of 
the  doctrine  of  the  Lord's  supper,  from  Exod.  xii,  11.  against 
the  factors  for  that  monstrous  figment  of  transubstantiation. 

2.  For  the  second,  or  time  of  this  vision,  I  need  say  no 
more,  than  what  before  I  intimated. 

3.  The  bringer  of  the  message,  avrjp  rig  ^v  Maae^wv  iarwg, 
he  was  a  man  of  Macedonia  in  a  vision  :  the  Lord  made  an 
appearance  unto  him,  as  of  a  man  of  Macedonia,  discovering 
even  to  his  bodily  eyes  a  man,  and  to  his  mind,  that  he  was 
to  be  conceived  as  a  man  of  Macedonia.  This  was,  say 
some,'  an  angel ;  the  tutelar  angel  of  the  place,  say  the 
popish  expositors,''  or  the  genius  of  the  place,  according  to 
the  phrase  of  the  heathens,  of  whom  they  learned  their 
demonology ;  perhaps  him,  or  his  antagonist,  that  not  long 
before  appeared  to  Brutus"  at  Philippi.  But  these  are 
pleasing  dreams  :  us  it  may  sufiice,  that  it  was  the  appear- 
ance of  a  man,  the  mind  of  Paul  being  enlightened  to  appre- 
hend him  as  a  man*  of  Macedonia;  and  that  with  infallible 
assurance,  such  as  usually  accompanieth  divine  revelations 
in  them  to  whom  they  are  made,  as  Jer.  xxiii.  28.  for  upon 
it  Luke  affirmeth,  ver.  10.  they  assuredly  concluded,  that 
the  Lord  called  them  into  Macedonia. 

4.  The  message  itself  is  a  discovery  of  the  want  of  the 
Macedonians,  and  the  assistance  they  required,  which  the 
Lord  was  willing  should  be  imparted  unto  them.  Their 
want  is  not  expressed,  but  included  in  the  assistance  de- 

<  Mcdc.  AiKibt.  of  later  times  '   A  Laiiiilc,  Sanctiiis  in  locum,  i\c. 

"    Pliitarcii.  in  vit  Bruti. 
"   Calvin,    in    locum.     Diccbal   se  disccrncrc,  (ncscio   quo  sapore.  qucm   verbis 
expijcare  non  poterat)  (Hiid  inleres«rt  inter  Deuni  revelanlcm,  &c.   Aug.  (unfcs. 


10  A    VISION    OF 

sired,  and  the  person  unto  whom  for  it  they  were  directed. 
Had  it  been  to  help  them  in  their  estates,  they  should  scarcely 
have  been  sent  to  Paul,  who,  I  believe,  might  for  the  most 
part  say  with  Peter,  '  Silver  and  gold  have  I  none.'''  Or 
had  it  been  with  a  complaint,  that  they,  who  from  a  province 
of  Greece,  in  a  corner  of  Europe,  had  on  a  sudden  been 
exalted  into  the  empire  of  the  eastern  world,  were  now  en- 
slaved to  the  Roman  power  and  oppression,  they  might  better 
have  gone  to  the  Parthians,  then  the  only  state  in  the  world 
formidable  to  the  Romans.  Paul,  though  a  military  man, 
yet  fought  not  with  Nero's  legions,  the  then  visible  devil  of 
the  upper  world  ;  but  with  legions  of  hell,  of  whom  the 
earth  was  now  to  be  cleared.^  It  must  be  a  soul-want,  if  he 
be  intrusted  with  the  supplying  of  it.  And  such  this  was, 
help  from  death,  hell,  Satan,  from  the  jaws  of  that  devour- 
ing lion.  Of  this  the  Lord  makes  them  here  to  speak,  what 
every  one  in  that  condition  ought  to  speak.  Help  for  the 
Lord's  sake;  it  was  a  call  to  preach  the  gospel. 

The  words  being  opened,  we  must  remember  what  was 
said  before  of  their  connexion  with  the  verses  foregoing; 
wherein  the  preachers  of  the  gospel  are  expressly  hindered, 
from  above,  from  going  to  other  places,  and  called  hither. 
Whereof  no  reason  is  assigned,  but  only  the  will  of  him  that 
did  employ  them ;  and  that  no  other  can  be  rendered,  I  am 
farther  convinced,  by  considering  the  empty  conjectures  of 
attempters. 

God  foresaw  that  they  would  oppose  the  gospel,  says  our 
Beda.  So,  say  I,  might  he  of  all  nations  in  the  world,  had 
not  he  determined  to  send  his  effectual  grace^  for  the  removal 
of  that  opposition ;  besides,  he  grants  the  means  of  grace  to 
despisers.  Matt.  xi.  21.  They  were  not  prepared  for  the 
gospel,  says  Oecumenius.  As  well,  say  I,  as  the  Corinthians, 
whose  preparations  you  may  see,  1  Cor.  vi.  9 — 11.  or  any 
other  nation,  as  we  shall  afterward  declare :  yet  to  this 
foolish  conjecture  adhere  the  Papists  and  Arminians.''  God 

"  Acts  ill.  6. 

V  Plutarch  de  defect,  oracii. 

'E0p2io?  xlXETtti  jUE  Ttd'Cq  fA.aKa^iOS'iV  avac-craiv, 
Tov  Si,  ^ofjiov  TrgcXiTTsrv  Hal  o'Sov  TraXiv  dv9K;  lufa-^ui, 
Ilespons.  ApoU.  apud  Euseb.  Nicepli. 

'  A  imlio  duro  conic  resistitiir,   quia  cor  ipsum  emollit.    Aug.  Ezek.  xxxri.  '26. 
Deut.  x\\.  6.  *  Lapide.  Sanclius  in  loc.  Ruui.  Script.  S_vi)d.  ar.  1. 


UNCHAXGEAULE,     FREE    MERCV.  11 

would  have  those  places  left  tor  to  be  converted  by  John, 
says  Sedulius  ;  yet  the  church  at  Ephesus,  the  chief  city  of 
those  parts,  was  planted  by  Paul,  says  Ignatius  and  Irenaus.'' 
He  foresaw  a  famine  to  come  upon  those  places,  says  Origen; 
from  which  he  would  deliver  his  own,  and  therefore,  it  seems, 
left  them  to  the  power  of  the  devil.  More  such  fancies'' 
might  we  recount,  of  men  unwilling  to  submit  to  the  will  of 
God;  but  upon  that,  as  the  sole  discriminating  cause  of 
these  things,  we  rest,  and  draw  these  three  observations : 

I.  The  rule  whereby  all  things  are  dispensed  here  below, 
especially  in  the  making  out  of  the  means  of  grace,  is  the 
determinate  will  and  counsel  of  God.  Stay  not  in  Asia,  go 
not  into  Bithynia,  but  come  to  Macedonia,  '  even  so,  O 
Father,  for  so,'  &c. 

II.  The  sending  of  the  gospel  to  any  nation,  place,  or  per- 
sons, rather  than  others,  as  the  means  of  life  and  salvation,  is 
of  the  mere  free  grace,  and  good  pleasure  of  God.  '  Stay 
not  in  Asia,'  &c. 

III.  No  men  in  the  world  want  help,  like  them  that  want 
the  gospel.     *  Come  and  help  us.' 

I.  Begin  we  with  the  first  of  these  :  The  rule  whereby, 
&c.  All  events  and  effects,  especially  concerning  the  pro- 
pagation of  the  gospel,  and  the  church  of  Christ,  arc  in  their 
greatest  variety,  regulated  by  the  eternal  purpose  and  counsel 
ofGod.*^ 

All  things  below  in  their  events  are  but  the  wax,*  wliere- 
on  the  eternal  seal  of  God's  purpose  hath  left  its  own  im- 
pression ;  and  they  every  way  answer  unto  it.  It  is  not  my 
mind  to  extend  this  to  the  generality  of  things  in  the  world, 
nor  to  shew  how  the  creature  can  by  no  means  deviate  from 
that  eternal  rule  of  providence  whereby  it  is  guided ;  no 
more  than  an  arrow  can  avoid  the  mark,  after  it  hath  received 
the  impression  of  an  unerring  hand  ;  or  well-ordered  wheels 
not  turn,  according  to  the  motion  given  them  by  the  master- 
spring  ;  or  the  wheels  in  Ezekiel's  vision'  move  irregularly 

•>  'T/uEfc  UEV  oJv  E3-TE  rotouTOi,  Ltri  ToiouvSe  waiJsuTsy  «-T«;[^liai6ivTtf  HaCXx  tS XfiffTO- 
<bop5.     Igiiat.  Epist.  ad  Ep.  Ircn.  lib.  ;>.  cap.  .}. 

c  Qui  cau?,aiii  qua;  sit  voluntatis  divitia',  aliijuid  inajus  co  quicrit.  Aug.  Volun- 
tas Dei  nullo  niodo  causani  liabi-t.  Aquin.  p.  q.  i'i.  a.  .">. 

<1  ©Ei'a  TravTaJv  ap;^n,  Ji  ncaTravia  xal  i-rl,  Hoi  Xia^i>£(.  Thcoplira>l.  apud  Picudi. 
Dc  prov. 

>•  PiovidL-nlin  est  ratio  nrdiiiis  rrriini  ad  lineiii.   Tli.  p.  i|.  '2'.'.  a.  1.  6. 

'  Ezck    i. 


12  A     VISION    OF 

to  the  spirit  of  life  that  was  in  them.  Nor  yet,  secondly, 
how  that,  on  the  other  side,  doth  no  way  prejudice  the 
liberty  of  second  causes,^  in  their  actions,  agreeable  to  the 
natures  they  are  indued  withal.  He  who  made  and  preserves 
the  fire,  and  yet  hinders  not,  but  that  it  should  burn,  or  act 
necessarily  agreeable  to  its  nature ;  by  his  making,  preserv- 
ing, and  guiding  of  men,  hindereth  not,  yea,  effectually 
causeth,  that  they  work  freely,  agreeable  to  their  nature. 
Nor  yet,  thirdly,  to  clear  up  what  a  strait  line  runs  through 
all  the  darkness,  confusion,  and  disorder  in  the  world,*^  how 
absolutely,  in  respect  of  the  first  fountain,  and  last  tendency 
of  things,  there  is  neither  deformity,  fault,  nor  deviation, 
every  thing  that  is  amiss  consisting  in  the  transgression  of 
a  moral  rule,  which  is  the  sin  of  the  creature,'  the  first  cause 
being  free  ;  as  he  that  causeth  a  lame  man  to  go,  is  the  cause 
of  his  going,  but  not  of  his  going  lame  ;  or  the  sun  exhaling 
a  smell  from  the  kennel,  is  the  cause  of  the  smell,  but  not  of 
its  noisomeness;  for  from  a  garden  his  beams  raise  a  sweet 
savour.  Nothing  is  amiss  but  what  goeth  off  from  its  own 
rule;  which  he  cannot  do,  who  will  do  all  his  pleasure,''  and 
knows  no  other  rule. 

But  omitting  these  things,  1  shall  tie  my  discourse  to 
that  which  I  chiefly  aimed  at  in  my  proposition,  viz.  to  dis- 
cover how  the  great  variety  which  we  see  in  the  dispensation 
of  the  means  of  grace,  proceedeth  from,  and  is  regulated  by, 
some  eternal  purpose  of  God,  unfolded  in  his  word.  To 
make  out  this,  we  must  lay  down  three  things. 

1.  The  wonderful  variety  in  dispensing  of  the  outward 
means  of  salvation,  in  respect  of  them  unto  whom  they 
were  granted,  used  by  the  Lord  since  the  fall :  I  say,  since 
the  fall,  for  the  grace  of  preserving  from  sin,  and  continuing 
with  God,  had  been  general,  universally  extended  to  every 
creature ;  but  for  the  grace  of  rising  from  sin,  and  coming 
again  unto  God,  that  is  made  exceeding  various,  by  some 
distinguishing  purpose. 

e  Non  tantura  res,  sed  rerum  modos. 
^  Videtur  ergo   quod  non  sit  aliqua  deordinatio,  deformitas,   aut  peccatum  sim- 
pliciter  in  toto   universe,   sed   tantuminodo   respectu  iiitcriorum  causaruni,  ordina- 
tioneni    superioris   causee   volentiura,  licet   non   valentiiiin,  perturbare.     Brad,  de 
caus.  Dei.  lib.  1.  cap.  3-1. 

*■  Adeo  summa  justitiac  regula  est  Dei  voluntas,   nt  quicquid  vult,  o  ipso  quod 
vult,   jiiftuin  habendum  sit.  Aug.  Isa.  xlvi.  10. 


UNCHANGEABLL,     FllLE    MtHCY.  13 

2.  That  this  outward  dispensation  being  presupposed, 
yet  in  effectual  working  upon  particuhir  persons,  there  is 
no  less  variety,  for  *  he  hath  mercy  on  whom  he  will  have 
mercy.' 

3.  Discover  the  rules  of  this  whole  administration. 

1.  For   the  first,   The  promise  was  at  first  made    unto 
Adam,  and  by  him  doubtless  conveyed  to  his  issue,  and 
preached  to  the  several  generations,  which  his  eyes  beheld, 
proceeding  from  his  own  loins;   but  yet  the  wickedness  of 
the  old  world,'  all  flesh  corrupting  their  ways,  we  may  easily 
collect,  that  the  knowledge  of  it  quickly  departed  from  the 
most,  sin  banishing  the  love  of  God  from  their  hearts,  hin- 
dered the  knowledge  of  God  from  continuing  in  their  minds. 
After  many  revivings,'"  by  visions,  revelations,  and  cove- 
nants, it  was  at  length  called  in  from  the  wide  world,  and 
wholly  restrained  to  the  house,  family,  and  seed  of   Abra- 
ham," with  whom  alone  all  the  means  of  grace  continued, 
for  thrice  fourteen  generations  ;  they  alone  were  in  Goshen, 
and  all  the  world  besides  in  thick   darkness ;  the  dew  of 
heaven  was  on  them  as  the  fleece,  when  else  all  the  earth 
was  dry.     '  God  shewed  his  word  imto  Jacob,  his  statutes 
and  judgments  unto  Israel,  he  hath   not  dealt  so  with  any 
nation;'   Psal.  cxli.  19,  20.     The  prerogative  of   the    Jews 
was  chiefly  in  this,  that  to  them  were  committed  the  oracles 
of  God,   Rom.  iii.  '  To  them   pertained  the  adoption,   and 
.  the  glory,  the  covenants,  and  the  giving  of  the  law,   the 
service  of  God,  and  the  promises;'  Rom.  ix.  4.     But  when 
the  fulness"  of  time  came,   the  Son  of  God  being  sent  in 
the  likeness  of  sinful  flesh,  drew  all  men  unto   him  ;  and 
God,  who  had  before  winked  at  the  time  of  their  ignorance, 
then  called  them  everywhere  to  repent,  commanding  the 
gospel  to   be  preached   to   the  universality    of  reasonable 
creatures,  and  the  way  of  salvation  to  be  proclaimed  unto 
all;   upon  which,  in  few  years,  the  sound  of  the  gospel 
went  out  into  all   nations,''  and  the   sun   of  righteousness 

I  Gen.  iii.  15.    iv.  ^26.  "'  Oen.  vi.  .5.  "  Gen   v.  -U    vi.  ,8. 

o  Gen.  xii.  1.  xviii.  I.  2.  Psal.  Ixxv,.  V,  ^- ...  •'?''"''•  "■..  P"'"  '"■  '' 
.Tohnxii.  32.     Acts  xvii.  .U).     Mark  xvi.  15.     I^Ial.  ...    1      Prov.  vm.  31. 

p  Sec  Tertullian,  lib.  m\.  .Unl.  Reckoning  .al.no.t  all  ti.e  known  nations  of  the 
Nvorld,  and  affirmi..g  that  ll-cy  all.  tl.at  is  some  in  ihe.u.  in  Ins  .lay,.  >ubnmte.l 
to  the  sceptre  of  ClniM.     He  lived  in  ll.c  end  of  the  second  cei.lnrv. 


14  A    V J  SIGN    OF 

displayed  his  beams  upon  the  habitable  parts  of  the  earth. 
But  yet  once  more  this  light,  by  Satan  and  his  agents,  per- 
'  secutors,  and  seducers,  is  almost  extinguished,  as  was  fore- 
told, 2  Thes.  ii.  remaining  but  in  few  places,  and  burning 
dim  where  it  was,  the  kingdom  of  the  beast  being  full  of 
darkness;  Rev.  xvi.  10.  Yet  God  again  raiseth  up  re- 
formers, and  by  them  kindles  a  light,  we  hope,  never  to  be 
put  out.  But  alas,  what  a  spot  of  ground  doth  this  shine 
on,  in  comparison  of  the  former  vast  extents  and  bounds  of 
the  Christian  world  !  Now  is  all  this  variety,  think  you,  to 
be  ascribed  unto  chance,  as  the  philosopher  thought  the 
world  was  made  by  a  casual  concurrence  of  atoms?  Or 
hath  the  idol  free-will,  with  the  new  goddess  contingency, 
ruled  in  these  dispensations  ?  Truly  neither  the  one  nor 
the  other,  no  more  than  the  fly  raised  the  dust  by  sitting 
on  the  chariot  wheel;  but  all  these  things  have  come  to 
pass,  according  to  a  certain  unerring  rule,  given  them  by 
God's  determinate  purpose  and  counsel. 

2.  Presupposing  this  variety  in  the  outward  means,  how 
is  it  that  thereupon  one  is  taken,  another  left?  The  pro- 
mise is  made  known  to  Cain  and  Abel ;  one  the  first  mur- 
derer, the  other  the  first  martyr.  Jacob  and  Esau  had  the 
same  outward  advantages,  but  the  one  becomes  Israel,  the 
other  Edom,  the  one  inherits  the  promises,  the  other  sells 
his  right  for  a  mess  of  pottage.  At  the  preaching  of  our 
Saviour,  some  believed,  some  blasphemed  ;  some  said  he  was 
'  a  good  man,  others  said,  nay,  but  he  deceived  the  people.' 
Have  we  not  the  word  in  its  power  this  day,  and  do  we  not 
see  the  like  various  effects,  some  continuing  in  impeni- 
tency,  others  in  sincerity  closing  with  Jesus  Christ?  Now 
what  shall  we  say  to  these  things?  What  guides  these 
wheels?  Who  thus  steers  his  word  for  the  good  of  souls? 
Why  this  also,  as  I  said  before,  is  from  some  peculiarly 
distinguishing  purpose  of  the  will  of  God, 

3.  To  open  the  third  thing  proposed,  I  shall  shew,  (1.) 
That  all  this  variety  is  according  to  God's  determinate  pur- 
pose, and  answereth  thereunto.  (2.)  The  particular  pur- 
poses from  whence  this  variety  proceedeth, 

(1.)  Ephes.  i.  11.  'He  worketh  all  things  according  to 
the  counsel  of  his  own  will.'     As  a  man  may  be  said  to 


UNCHANGEABLt,    IREE    MLKCV,  15 

erect  a  fabiic'i  according  to  the  counsel  of  his  will,  when  he 
framcth  it  before  in  his  mind,  and  makelii  all  things  in 
event  answer  his  preconceived  platform.  All  things  (espe- 
cially Tii  navra,  all  those  things  of  which  the  apostle  there 
treateth,  gospel-things)  have  their  futurition,  and  manner 
of  being,  from  his  eternal  purpose:'  whence  also  is  the 
idea  in  the  mind  of  God,  of  all  things  with  their  circum- 
stances,^ that  shall  be  :  that  is  the  first  mover,  continuing 
itself  immoveable,  giving  to  every  thing  a  regular  motion, 
according  to  the  impression  which  from  that  it  doth  receive  : 
'  For  known  unto  him  are  all  his  works  from  the  beginning 
of  the  world;'  Acts  xv.  18. 

If  any  attendants  of  actions  might  free  and  exempt 
them  from  the  regular  dependance  we  insist  upon,  they 
must  be  either  contingency,  or  sin;  but  yet  for  both  these 
we  have,  besides  general  rules,  clear,  particular  instances. 
What  seems  more  contingent  and  casual,  than  the  unadvised 
slaying  of  a  man,  with  the  fall  of  the  head  of  an  axe  from 
the  helve,  as  a  man  was  cutting  wood  by  the  way  side  ? 
Deut.  xix.  5.  Yet  God  assumes  this  as  his  own  work, 
Exod.  xxiii.  13.  The  same  may  be  said  of  free  agents,  and 
their  actions.  And  for  the  other,  see  Acts  iv.  27,  28.  in 
the  crucifying  of  the  Son  of  God's  love,  all  things  came  to 
pass  according  as  his  counsel  had  before  determined  that  it 
should  be  done.  Now  how  in  the  one  of  these  liberty  is 
not  abridged,  the  nature  of  things  not  changed  in  the  other, 
sin  is  not  countenanced,^'  belongs  not  to  this  discourse. 
'  The  counsel  of  the  Lord  then  standeth  for  ever,  and  the 
thoughts  of  his  heart  are  unto  all  generations;'  Psal.  xxxiii. 
12.  '  His  counsel  standeth,  and  he  will  do  all  his  pleasure ;' 
Isa.  xlvi.  10.  '  For  he  is  the  Lord,  and  he  changeth  not;' 
Mai.  iii.  6.  *  With  him  is  neither  variableness  nor  shadow  of 
turning;'  James  i.  17.     All  things  that  are,  come  to  pass  in 

1  Piscaf.  in  loc. 

>■  riavTa  Si  Xiyt),  ra,  oux  i<^'  <ifMV,  ra,  yaf  e<f)*  hfJiTv,  ov  rr,;  wjovoiac,  o^^i  rou  nfAiri^M/ 
alrc^ova-Uv.     Damascin.  satis  impie. 

»  Malt.  X.  29.  Job  xiv.  5.  Prov.  xvi.  33.  Prov.  xxi.  1.  30.  xix.  '21. 
Nihil  fit  nisi  omnipotens  fieri  velit,   vel  ipse  facicndo,  vcl  ttincndo  ut  fiat.      Aug. 

«  Gen.  iv.  5—7.  1  Kings  xxii.  19—21.  2  Kings  v.  18,  19.  Psal.  Ixxvi.  10. 
Eccles.  vii.  26.     Isa.  vi.  9— 1 1,  &c. 

»  Dcus  non  operatur  in  mails,  quod  ci  displicol ;  scd  opcratiir  per  co.<  quod  oi 
placet,  rcciiiicntur  vcio  non  pro  cu,  quod  Dnis  bene  nsiis  est  ipsorinn  opcribu* 
malis,  scd  pro  eo,  quod  ipsi  male  abusi  sunt  Dei  opcribus  bonis.   Fulgent,  ad  I\Ionin». 


16  A    VISION    OF 

that  unchangeable  method,  in  which  he  hath  laid  them 
down  from  all  eternity. 

(2.)  Let  us  look  peculiarly  upon  the  purposes  according 
to  which  the  dispensations  of  the  gospel,  both  in  sending 
and  withholding  it,  do  proceed. 

[1.]  For  the  not  sending  of  the  means  of  grace  unto  any 
people,  whereby  they  hear  not  the  joyful  sound  of  the 
gospel,  but  have  in  all  ages  followed  dumb  idols,  as  many 
do  unto  this  day. 

In  this  chapter  of  which  we  treat,  the  gospel  is  forbid- 
den to  be  preached  in  Asia  and  Bithynia;  which  restraint, 
the  Lord  by  his  providence,  as  yet  continues  to  many  parts 
of  the  world.  Now  the  purpose  from  whence  this  proceed- 
eth,  and  whereby  it  is  regulated,  you  have  Rom.  ix.  22. 
*  What  if  God  willing  to  shew  his  wrath,  and  to  make  his 
power  known,  endured  with  much  long  suffering  the  vessels 
of  his  wrath  fitted  to  destructiun:'  compared  with  Matt.  xi. 
25,  26.  '  Thou  hast  hid  these  things  from  the  prudent  and 
wise,  even  so,  O  Father,  for  so  it  seemed  good  before  thee;' 
and  with  Acts  xiv.  16.  He  suffered  all  nations  to  walk  in 
their  own  ways.'"  Now  God's  not  sending  the  truth,  hath 
the  same  design  and  aim  with  his  sending  the  efficacy  of 
error,  viz.  '  That  they  all  may  be  damned,'  who  have  it  not : 
'  there  being  no  other  name  under  heaven,  whereby  they 
may  be  saved,'  but  only  that  which  is  not  revealed  unto  them ; 
God  in  the  meantime,  being  no  more  the  cause"  of  their 
sins,  for  which  they  incur  damnation,  than  the  sun  is  the 
cause  of  cold  and  darkness,  which  follow  the  absence 
thereof:  or  he  is  the  cause  of  a  man's  imprisonment  for 
debt,  who  will  not  pay  his  debt  for  him,  though  he  be  no 
way  obliged  so  to  do.  So  then  the  not  sending  of  the 
gospel  to  any  people,  is  an  act  regulated  by  that  eternal 
purpose  of  God,  whereby  he  determineth  to  advance  the 
glory  of  his  justice,  by  permitting  some  men  to  sin,  to 
continue  in  their  sin,  and  for  sin  to  send  them  to  their  own 
place :  as  a  king's  not  sending  a  pardon  to  condemned 
malefactors,  is  an  issue  of  his  purpose,  that  they  shall  die 

"  2  Thess.  ii.  Acts,  iv. 
»  Liberatur  pars  hominum,  parte  pereuiUe.     Sed  cur  horum  misertus  sit  Deus, 
illoruni   iion   misertus,  quae    scientia   comprehendere   potest  ?      Latet   discretioni* 
ratio,  bed  non  latet  ipsa  discrctio.     Piosp.  de  Vocal.  Gen. 


UNCHANGEABLK,     FltEK     MKHCV.  17 

tor  tlieir  faults.  When  you  see  the  gospel  strangely,  and 
through  wonderful  varieties,  and  unexpected  providences, 
carried  away  from  a  people,  know  that  the  spirit  which 
moves  in  those  wheels,  is  that  purpose  of  God  which  we 
have  recounted. 

[2.]  To  some  people,  to  some  nations,  the  gospel  is 
sent :  God  calls  them  to  repentance  and  acknowledgment 
of  the  truth,  as  in  my  text,  Macedonia :  and  England,  the 
day  wherein  we  breathe.  Now  there  is  in  this  a  twofold 
aim  :  1.  Peculiar,  towards  some  in  their  conversion.  2.  Ge- 
neral, towards  all  for  conviction.  And  therefore  it  is  acted 
according  to  a  twofold  purpose,  which  carries  it  along, 
and  is  fulfilled  thereby. 

1st.  His  purpose  of  saving''  some  in  and  by  Jesus  Christ, 
effectually  to  bring  them  unto  himself,  for  the  praise  of  his 
glorious  grace.  Upon  whomsoever  ^he  seal  of  the  Lord  is 
stamped,  that  God  knows  them,  and  owns  them  as  his,  to 
them  he  will  cause  his  gospel  to  be  revealed.  Acts  xviii. 
10.  Paul  is  commanded  to  abide  at  Corinth,  and  to  preach 
there,  because  God  had  much  people  in  that  city :  though 
the  devil  had  them  in  present  possession,**  yet  they  were 
God's  in  his  eternal  counsel.  And  such  as  these  they  were, 
for  whose  sake  the  man  of  Macedonia  is  sent  on  his  mes- 
sage. Have  you  never  seen  the  gospel  hover  about  a  na- 
tion, now  and  then  about  to  settle,  and  anon  scared  and 
upon  wing  again  ;  yet  working  through  difficulties,  making 
plains  of  mountains,  and  filling  valleys,  overthrowing  armies, 
putting  aliens  to  flight,  and  at  length  taking  firm  root  like 
the  cedars  of  God?  Truly  if  you  have  not,  you  are  stian- 
gers  to  the  place  wherein  you  live.  Now  what  is  ail  this, 
but  the  working  of  the  purpose  of  God  to  attain  its  pioposed 
end  of  gathering  his  saints  to  himself?  In  effectual  work- 
ing of  grace  also  for  conversion  and  salvation,  whence  do 
you  think  it  takes  its  rule  and  determination,  in  respect  of 
particular  objects,  that  it  should  be  directed  to  John,  not 
Judas;  Simon  Peter,  not  Simon  Magus?  Why  only  from 
this  discriminating^  counsel  of  God  from  eternity,  to  bring 

a  Rom.  viii.  a8,  29.     Epl.cs.  i.  4.     2  Tim.  ii.  19.  b  Ephes.  ii.  1.  U. 

c  Non  ob  aliud  dicit,  non  vos  me  elcgistis.  sed  ego  vos  elegi,  nisi  quia  non 
elegerunt  eum,  ut  eligeretcos;  sod  ut  eligcrent  eum.  elegit  eos  No„  quinpra.- 
scivit  eos  credituros,  sed  quia  fncturu.  ipse  fuent  credcnles.  Elect,  sunt  itaque 
VOL.   XV.  ^ 


18  A     VISION    OF 

the  one,  and  not  the  other  to  himself  by  Christ.  *  The 
Lord  added  to  the  church  such  as  should  be  saved  ;'  Acts  ii. 
47.  The  purpose  of  saving  is  the  rule  of  adding  to  the 
church  of  believers.  And  Acts  xiii.  48.  '  As  many  be- 
lieved as  were  ordained  to  eternal  life.'  There  fore-ordaining 
to  life  eternal,  gives  them  right  to  faith  and  belief.  The 
purpose  of  God's  election,  is  the  rule  of  dispensing  saving 
grace. 

2dly.  His  purpose  of  leaving  some  inexcusable"^  in  their 
sins  for  the  farther  manifestation  of  his  glorious  justice,  is 
the  rule  of  dispensing  the  word  unto  them.  Did  you  never 
see  the  gospel  sent,  or  continued  to  an  unthankful  people,* 
bringing  forth  no  fruits  meet  for  it?  Wherefore  it  is  so 
sent,  see  Isa.  vi.  9,  10.  which  prophecy  you  have  fulfilled, 
John  xii.  41,  42.  in  men  described,  Jude  4.  and  1  Pet.  ii. 
8.  But  here  we  must  strike  sail,  the  waves  swell,  and  it  is 
no  easy  task  to  sail  in  this  gulf.  The  righteousness  of 
God  is  a  great  mountain,  easy  to  be  seen;  but  his  judg- 
ments like  the  great  deep  :  who  can  search  into  the  bottom 
thereof?  Psal.  xxxvi.  6.  And  so  I  have  I  hope  discovered 
how  all  things  here  below,  concerning  the  promulgation  of 
the  gospel,  are,  in  their  greatest  variety,  straightly  regulated 
by  the  eternal  purposes  and  counsel  of  God. 
The  uses  of  it  follow. 

Use  1.  To  discover  whence  it  is,  that  the  work  of  re- 
forming the  worship  of  God,  and  settling  the  almost  de- 
parting gospel,  hath  so  powerfully  been  carried  along  in 
this  nation ;  that  a  beautiful  fabric  is  seen  to  arise  in  the 
midst  of  all  oppositions,  with  the  confusion  of  axes  and 
hammers  sounding  about  it,  though  the  builders  have  been 
forced  oftentimes,  not  only  with  one  hand,  but  with  both 
to  hold  the  weapons'^  of  war;  that  although  the  wheels  of 
our  chariots  have  been  knocked  oif,  and  they  driven  heavily, 
yet  the  regular  motions  of  the  superior  wheels  of  providence 
have  carried  on  the  design,  towards  the  resting-place  aimed 
at ;  that  the  ship  hath  been  directed  to  the  port,  though  the 

ante  raundi  constilutionem,  e^  prajdestinatione,  qua  Deus  ipse  sua  futura  facta 
prasvidit  :  electi  sunt  aiitem  de  muiido  e^  vocatione,  quJi  Deus  id,  quod  praedesti- 
navit,  iiuplevit.    August,  de  bon.  pcrsev.  cap.  16,  17. 

d  Matt.  xi.  21.      Acts  xiii.  46. 

«  Lnke  ii.  34.     1  Pet.  i.  7.     Ezek.  ii.  5.     Matt.  xxiv.  15.      Rom.  ix.  23. 

'  Nehem.  iv.  i7. 


UXCHA  \GEA15LE,     H{  !•  L     MKKCV.  19 

storm  had  quite  puzzled  the  pilots  and  mariners :  even  from 
hence,  that  all  this  great  variety  was  but  to  work  out  one 
certain,  fore-appointed  end,  proceeding  in  the  tracts  and 
paths,  which  were  traced  out  for  it  from  eternity;  which 
though  they  have  seemed  to  us  a  maze  or  labyrinth,  such  a 
world  of  contingencies,  and  various  chances  hath  the  work 
passed  through  ;  yet,  indeed,  all  the  passages  thereof  have 
been  regular  and  straight,  answering  the  platform  laid  down 
for  the  whole  in  the  counsel  of  God.  Daniel,  chap.  ix. 
makes  his  supplication  for  the  restoration  of  Jerusalem, 
ver.  23.  an  angel  is  sent  to  tell  him,  that  '  at  the  beginning 
of  his  supplication  the  commandment  came  forth,'  viz.  that 
it  should  be  accomplished;  it  was  before  determined,  and 
is  now  set  on  work:  but  yet  what  mountains^  of  opposition, 
what  hinderances  lay  in  the  way  ?  Cyrus  must  come  to  the 
crown,  by  the  death  or  slaughter  of  Darius;''  his  heart  be 
moved  to  send  some  to  the  work :  in  a  short  time  Cyrus  is 
cut  off;  now  difficulties  arise  from  the  following  kings : 
what  their  flattering  counsellors,  what  the  malignant  nations 
about  them  conspired,  the  books  of  Nehemiah  and  Ezra 
sufficiently  declare.  Whence,  ver.  25.  the  angel  tells  Da- 
niel, that  from  '  the  commandment  to  restore  and  build  Jeru- 
salem unto  Messiah  the  prince,  shall  be  seven  weeks,  and 
sixty-two  weeks  ;  the  street  shall  be  built  again,  and  the 
wall  in  troublesome  times;'  that  is,  it  shall  be  seven  weeks 
to  the  finishing  of  Jerusalem,  and  thence  to  Messiah  the 
prince,  sixty-two  weeks :  seven  weeks,  that  is,  forty-nine 
years;  for  so  much  it  was,  from  the  decree  of  Cyrus,'  to 
the  finishing  of  the  wall  by  Nehemiah  :  of  which  time  the 
temple,  as   the  Jews  affiimed,  was  all  but  three  years  in 

e  Zecb.iv.7.  ''  Seal,  de  Emend.  Temp. 

'  1  follow  in  this  the  vulgar  or  common  account,  otherwise-  there  is  no  part  of 
Scripture  clironology  so  contendetl  about  as  these  weeks  of  Daniel ;  most  con- 
cluding, that  they  are  terminated  in  the  death  of  Christ,  happening  about  the  midst 
of  the  last  week.  But  about  their  original,  or  rise,  tjiere  is  no  small  debate,  of 
the  four  decrees  made  by  tile  Persian  kings  about  the  building  of  Jerusalem,  viz. 
1st.  By  Cyrus,  2  Chron.  iii.  6.  '2diy.  By  Darius.  Ezek.  vi.  .;.  ;>dly.  By  Arta- 
xerxes,  Ezek.  vii.  Of  the  same  to  Nehemiah,  chap.  ii.  following  the  account  of 
their  reign  set  down  in  profane  stories,  the  last  only  holds  exactly.  Tertiillian  ad 
lud.  begins  it  from  Darius,  when  this  vision  appeared  to  Daniel,  whom  it  seems  he 
conceived  to  be  Darius  Hystaspcs,  that  followed  the  Magi,  and  not  Medus,  that 
was  before  Cyrus  :  and  so  with  a  singular  kind  of  chronology  makes  up  his  account. 
Vid.  Euseb.  Demon.  Evan.  lib.  8.  cap.  Fiinc.  Cora,  in  ('hron.  Beroald.  Chron. 
Jib.  3.  cap.  7,  8.  Montacu.  Apparat. 

i:2 


20  A     VISION    OF 

building  ;  John  ii.  20.  During  which  space,  how  often  did 
the  hearts  of  the  people  of  God  faint  in  their  troubles,  as 
though  they  should  never  have  seen  an  end  ?  And  there- 
fore, ever  and  anon  they  were  ready  to  give  over,  as  Hag. 
i.  2.  But  yet  we  see  the  decree  was  fixed,  and  all  those  va- 
rieties did  but  orderly  work  in  an  exact  method  for  the  glo- 
rious accomplishment  of  it. 

England's  troubles  have  not  yet  endured  above  half 
the  odd  years  of  those  reformers'  task;  yet,  good  God  !  how 
short  breathed  are  men !  What  fainting  is  there !  What  re- 
pining, what  grudging  against  the  ways  of  the  Lord  !  But, 
let  me  tell  you,  that  as  the  water  in  the  stream  will  not  go 
higher  than  the  head  of  the  fountain,  no  more  will  the  work 
in  hand  be  carried  one  step  higher,  or  beyond  the  aim  of  its 
fountain,  the  counsel  of  God,  from  whence  it  hath  its  rise. 
And  yet  as  a  river  will  break  through  all  oppositions,  and 
swell  to  the  height  of  mountains,  to  go  to  the  sea  from 
whence  it  came  ;  so  will  the  stream  of  the  gospel,  when  it 
comes  out  from  God,  break  down  all  mountains  of  opposi- 
tion, and  not  be  hindered  from  resting  in  its  appointed 
place.  It  were  an  easy  thing  to  recall  your  minds  to  some 
trembling  periods  of  time,  when  there  was  trembling  in  our 
armies,  and  trembling  in  our  councils  ;  trembling  to  be 
ashamed,  to  be  repented  of;  trembling  in  the  city,  and  in 
the  country  ;  and  men  were  almost  at  their  wits'  end  for  the 
sorrows  and  fears  of  those  days ;  and  yet  we  see  how  the 
unchangeable  purpose  of  God  hath  wrought  strongly  through 
all  these  straits,  from  one  end  to  another,  that  nothing- 
might  fall  to  the  ground  of  what  he  had  determined.  If  a 
man  in  those  days  had  gone  about  to  persuade  us,  that  all 
our  pressures  were  good  omens,  that  they  all  wrought  to- 
gether for  our  good,  we  could  have  been  ready  to  cry  with 
the  woman,  who  when  she  had  recounted  her  griefs  to  the 
physician,  and  he  still  replied,  they  were  good  signs,  6i  luol 
ajadtjv  aTToXXujut,  *  good  signs  have  undone  me,'  these  good 
signs  will  be  our  ruin :  yet  behold,  we  hope,  the  contrary. 
Our  day  hath  been  like  that  mentioned,  Zech.  xiv.  6,  7.  a 
day  whose  light  is  neither  clear  nor  dark,  a  day  known  only 
to  the  Lord,  seeming  to  us  to  be  neither  day  nor  night.  But 
God  knew  all  this  while  that  it  was  a  day  ;  he  saw  how  it 
all  wrought  for  the  appointed  end  ;  and  in  the  evening,  in 


UNCHANGEABLE,    FREE    MERCY.  21 

the  close,  it  will  be  light,  so  light  as  to  be  to  us  discern- 
able.  In  the  mean  time,  we  are  like  unskilful  men,  going 
to  the  house  of  some  curious  artist,  so  long  as  he  is  about 
his  work,  despise  it  as  confused;  but  when  it  is  finished, 
admire  it  as  excellent :  whilst  the  passages  of  providence 
are  on  us,  all  is  confusion,  but  when  the  fabric  is  reared, 
glorious. 

Use  2.  Learn  to  look  upon  the  wisdom  of  God  in  carry- 
ing all  things  through  this  wonderful  variety,  exactly  to  an- 
swer his  own  eternal  purpose;  suffering  so  many  mountains 
to  lie  in  the  way  of  reforming  his  churches,  and  settling  the 
gospel,  that  his  Spirit  may  have  the  glory,  and  iiis  people 
the  comfort  in  their  removal.  It  is  a  high  and  noble  con- 
templation, to  consider  the  purposes  of  God,  so  far  as  by  the 
event  revealed,  and  (o  see  what  impressions  his  wisdom  and 
power  do  leave  upon  things  accomplished  here  below,  to 
read  in  them  a  temporary  history  of  his  eternal  counsels. 
Some  men  may  deem  it  strange,  that  his  determinate  will, 
which  gives  rule  to  these  things,  and  could  in  a  word  have 
reached  its  own  appointment,  should  carry  his  people  so 
many  journeys  in  the  wilderness,  and  keep  us  thus  long  in  so 
low  estate:  I  say,  not  to  speak  of  his  own  glory,  which  hath 
sparkled  forth  of  this  flinty  opposition,  there  be  divers 
things,  things  of  light,  for  our  good,  which  he  hath  brought 
forth  out  of  all  that  darkness,  wherewith  we  have  been  over- 
clouded.    Take  a  few  instances. 

(1.)  If  there  had  been  no  difficulties,  there  had  been  no 
deliverances.  And  did  we  never  find  our  hearts  so  enlarged 
towards  God  upon  such  advantages,  as  to  say.  Well,  this 
day's  temper  of  spirit,  was  cheaply  purchased  by  yesterday's 
anguish  and  fear?  that  was  but  a  being  sick  at  sea. 

(2.)  Had  there  been  no  tempests  and  storms,  we  had  not 
made  out  for  shelter.  Did  you  never  run  to  a  tree  for  shelter 
in  a  storm,  and  find  fruit  which  you  expected  not .'  Di^  you 
never  go  to  God  for  safeguard  in  these  times,''  driven  by  out- 
ward storms,  and  there  find  unexpected  fruit,  the  '  peace- 
able fruit  of  righteousness,''  that  made  you  say,  Happy 
tempest,  which  cast  me  into  such  a  harbour?  It  was  a 
storm'"  that  occasioned  the  discovery  of  the  golden  mines  of 

*■  Prov.  xviii.  10.  Ht-b.  xii    II. 

"•  Pet.  Mart.dc  Rclig.  .Iu<l.  dccad.  1.  lib.  1. 


22  A    VISION     OF 

India;  hath  not  a  storm  driven  some  to  the  discovery  of  the 
richer  mines  of  the  love  of  God  in  Christ  ? 

(3.)  Had  not  Esau  come  against  him  with  four  hundred 
men,  Jacob  had  not  been  called  Israel ;  he  had  not  been  put 
to  it  to  try  his  strength  with  God,  and  so  to  prevail.  Who 
would  not  purchase  with  the  greatest  distress  that  heavenly 
comfort,  which  is  in  the  return  of  prayers  ?  The  strength  of 
God's  Jacobs  in  this  kingdom  had  not  been  known,  if  the 
Esaus  had  not  come  against  them.  Some  say,  this  war  hath 
made  a  discovery  of  England's  strength,  what  it  is  able  to 
do.  I  think  so  also,  not  what  armies  it  can  raise  against 
men,  but  with  what  armies  of  prayers  and  tears  it  is  able  to 
deal  with  God.  Had  not  the  brethren  strove  in  the  womb, 
Rebekah  had  not  asked,  '  Why  am  I  thus?'  Nor  received 
that  answer,  *  The  elder  shall  serve  the  younger.'  Had  not 
two  sorts  of  people  struggled  in  the  womb  of  this  kingdom, 
we  had  not  sought,  nor  received,  such  gracious  answers. 
Thus  do  all  the  various  motions  of  the  lower  wheels  serve 
for  our  good,  and  exactly  answer  the  impression  they  receive 
from  the  master  spring,  the  eternal  purpose  of  God.  Of 
this  hitherto. 

II.  The  sending  of  the  gospel  to  any  one  nation  rather 
than  another,  as  the  means  of  life  and  salvation,  is  of  the 
mere  free  grace  and  good  pleasure  of  God. 

Now  before  I  come  to  make  out  the  absolute  indepen- 
dency and  freedom  of  this  distinguishing  mercy,  I  shall 
premise  three  things. 

1.  That  the  not  sending  of  the  gospel  to  any  person  or 
people,  is  of  God's  mere  good  pleasure,"^  and  not  of  any 
peculiar  distinguishing  demerit  in  that  person  or  people. 
No  man  or  nation  doth  'majorem  ponere  obicem,'  lay  more 
or  greater  obstacles  against  the  gospel  than  another.  There 
is  nothing  imaginable  to  lay  a  block  in  the  passage  thereof, 
but  only  sin.  Now  these  sins  are,  or  may  be,  of  two  sorts; 
either  first,  against  the  gospel  itself,  which  may  possibly 
hinder  the  receiving  of  the  gospel,  but  not  the  sending  of  it, 
which  it  presupposeth  :  secondly,  against  the  covenant  they 
are  under,  and  the  light  they  are  guided  by,  before  the  beams 

"  Qui  liberatur,  gratiam  diligat,  qui  non  liberatur,  detitam  agnoscat.  Aug.  de 
bori.  persev.  cap.  8.  Ex  nequissimis  in  ipso  vitas  exitu  gratia  invenit  quos  adoptet, 
cum  multi,  qui  minus  nocentes  videantur,  doni  hiijus  alicni  sunt.  Pros,  de  voc. 
Gen.  lib.  1.  cap.  17. 


UNCHANGEABLE,    FREE    MERCY.  23 

of  the  gospel  shine  upon  them.  Now  in  these  generally  all 
are  equal,"  all  having  sinned  and  come  short  of  the  glory  of 
God:  and  in  particular  sins  against  the  law  and  light  of 
nature,  no  nations  have  gone  farther  than  they  which  were 
soonest  enlightened  with  the  word,  as  afterward  will  appear: 
so  that  the  sole  cause  of  this,  is  the  good  pleasure  of  God, 
as  our  Saviour  affirmeth,  Matt.  xi.  25,  26. 

2.  That  sins  against  the  covenant  of  works,  which  men 
are  under,  before  the  gospel^*  comes  unto  them,  cannot  have 
any  general  demerit,  that  the  means  of  life  and  salvation  by 
free  grace  should  not  be  imparted  to  them.  It  is  true,  all 
nations  have  deserved  to  be  turned  into  hell,  and  a  people 
that  have  had  the  truth,  and  detained  it  in  ungodliness,  de- 
serve to  be  deprived  of  it:  the  first,  by  virtue  of  the  sanction 
of  the  first  broken  covenant ;  the  other,  by  sinning  against 
that,  which  they  had  of  the  second.  But  that  men  in  a  fallen 
condition,  and  not  able  to  rise,  should  hereby  deserve  not  to 
be  helped  up,  needeth  some  distinction  to  clear  it. 

There  is  then  a  twofold  demerit  and  indignity  :  one 
merely  negative,  or  a  not  deserving  to  have  good  done  unto 
us  ;  the  other  positive,  deserving  that  good  should  not  be 
done  unto  us.  The  first  of  these  is  found  in  all  the  world, 
in  respect  of  the  dispensation  of  the  gospel.  If  the  Lord 
should  bestow  it  only  on  those  who  do  not  deserve  it,  he 
must  for  ever  keep  it  closed  up  in  the  eternal  treasure  of 
his  own  bosom  :  the  second  is  found  directly  in  none,  in 
respect  of  that  peculiar  way  which  is  discovered  in  the 
gospel,  because  they  had  not  sinned  against  it;  which, 
rightly  considered,  gives  no  small  lustre  to  the  freedom  of 
grace. 

3.  That  there  is  a  right  in  the  gospel,  and  a  fitness  in 
that  gracious  dispensation  to  be  made  known  to  all  people 
in  the  world  ;  that  no  singular  portion  of  the  earth  sliould  be 
any  longer  a  holy  land,  or  any  mountain  of  the  world  lift 
up  its  head  above  its  fellows.  And  this  right  hath  a  double 
foundation. 

(1.)  The  infinite  value  and  worth  of  the  blood  of  Christ, 
giving  fulnessi  and  fitness  to  the  promises  founded  thereon, 
to  be  propounded  to  all  mankind  :  '  For  through  his  blood, 

o  1  Cor.  i.  25,  26.  '"   Ads  xiv.  Ui.  17.  wVi.  ;>0,  ,S1. 

T  Rom.  viii.  32.     Joel  ii.  28.     .lohn  xvii.  22.     Honi.  i.  5.  x»i  26. 


24  A     VISION     OF 

remission  of  sins  is  preached  to  whosoever  believes  on  him ;' 
Acts  X.  43.  *  to  every  creature;'  Matt.  xvi.  15.  God  would 
have  a  price  of  that  infinite  value  for  sin  laid  down,  as  might 
justly  give  advantage,  to  proclaim  a  pardon  infinitely  to  all 
that  will  come  in  and  accept  of  it,  there  being  in  it  no  defect 
at  all  (though  intentionally  only  a  ransom  for  some),  but  that 
by  it,  '  the  world  might  know  that  he  had  done  whatsoever 
the  Father  commanded  him;'  John  xiv.  31. 

(2.)  In  that  economy  and  dispensation  of  the  grace  of 
the  new  covenant,  breaking  forth  in  these  latter  days,  where- 
by all  external  distinction  of  places  and  persons,'  people, 
and  nations  being  removed,  Jesus  Christ  taketh  all*  nations 
to  be  his  inheritance,  dispensing  to  all  men  the  grace  of  the 
gospel,  bringing  salvation,  as  seemeth  best  to  him;  Tit.  ii. 
11,  12.  For  being  lifted  up,  he  drew  all  unto  him,  having 
redeemed  us  with  his  blood,  '  out  of  every  kindred  and 
tongue,  people  and  nation ;'  Apoc.  v.  9.  And  on  these  two 
grounds  it  is  that  the  gospel  hath  in  itself  a  right  and  fitness 
to  be  preached  to  all,  even  as  many  as  the  Lord  our  God 
shall  call. 

These  things  being  premised,  I  come  to  the  proof  of  the 
assertion. 

Deut.  vii.  7,  8.  Moses  is  very  careful  in  sundry  places  to 
get  this  to  take  an  impression  upon  their  spirits,  that  it  was 
mere  free  grace  that  exalted  them  into  that  condition  and 
dignity  wherein  they  stood,  by  their  approach  unto  God,  in 
the  enjoyment  of  his  ordinances  ;  in  this  most  clearly  ren- 
dering the  cause  of  God's  love  in  choosing  them,  mentioned 
ver.  7.  to  be  only  his  love,  ver.  8.  his  love  towards  them  is 
the  cause  of  his  love;  his  free  love  eternally  determining,  his 
free  love  actually  conferring,  those  distinguishing  mercies 
upon  them :  it  was  not  for  their  righteousness,  '  for  they 
were  a  stifFnecked  people  ;'  Deut.  vi.  6. 

Matt.  xi.  25,  26.  Our  Saviour  laying  both  these  things 
together,  the  hiding  of  the  mysteries  of  salvation  from  some, 
and  revealing  them  to  others,  renders  the  same  reason  and 
supreme  cause  of  both,  of  which  no  account  can  be  ren- 
dered, only  the  good  pleasure  of  God :  '  I  thank  thee.  Fa- 
ther.'    And  if  any  will  proceed  higher,  and  say,  Where  is 

»  Rom.  jx.  13.  •  Ephes.  iii.  14,  \b.     Mat.xxviii.  19. 


UNCHANGEABLK,    VKEE    MEUCY.  25 

the  justice  of  this,  that  men  equally  obnoxious,  should  be 
thus  unequally  accepted?  We  say  with  Paul,  '  That  he  will 
have  mercy  on  whom  he  will  have  mercy,  and  whom  he  will 
he  hardeneth.  And  who  art  thou,  O  man,  that  disputeth 
against  God  ?'  *  Si  tu  es  homo,  et  ego  homo,  audiaraus 
dicentem,  O  homo,  Tu  quis  ?''  To  send  a  pardon  to  some 
that  are  condemned,  suffering  the  rest  to  suffer,  hath  no  in- 
justice. If  this  will  not  satisfy,  let  us  say  with  the  same 
Apostle,  o  (5a0og,  Rom.  xi.  33.  *  O  the  depth,'  &,c. 

Yea,  so  far  is  it  from  truth,  that  God  should  dispense, 
and  grant  his  word  and  means  of  grace  by  any  other  rule, 
or  upon  any  other  motive,  than  his  own  will  and  good  plea- 
sure," that  we  find  in  Scripture  the  direct  contrary  to  what 
we  would  suppose;  even  mercy  shewed  to  the  more  unwor- 
thy, and  the  more  worthy  passed  by ;  reckoning  worthiness 
and  unworthiness  by  less  or  greater  sin,  with  less  or  more 
endeavours.  Christ  preaches  to  Chorazin  and  Bethsaida 
which  would  not  repent,  and  at  the  same  time  denies  the 
word  to  Tyre  and  Sidon,  which  would  have  gotten  on  sack- 
cloth and  ashes,  when  the  other  continued  delicate  despisers ; 
Matt.  xi.  21.  Ezekiel  is  sent  to  them  that  would  not  hear 
him,  passing  by  them  that  would  have  hearkened,  chap.  iii.  5. 
which  is  most  clear,  Rom.  ix.  30,  31.  '  The  Gentiles  which 
followed  not  after  righteousness,  have  attained  to  righteous- 
ness, even  the  righteousness  of  faith  ;  but  Israel,  which  fol- 
lowed after  the  law  of  righteousness,  have  not  attained  to  it.' 
If,  in  the  dispensation  of  the  gospel,  the  Lord  had  had  any 
respect  to  the  desert  of  people,  Corinth,  that  famous  place 
of  sinning,  had  not  so  soon  enjoyed  it,  the  people  whereof, 
for  worship,  were  led  away  with  dumb  idols,  2  Cor.  xii.  2. 
and  for  their  lives,  you  have  them  drawn  to  the  life,  1  Cor. 

vi.  9 11.  ♦  Fornicators,    idolaters,  adulterers,   effeminate, 

abusers  of  themselves  with  mankind,  thieves,  covetous, 
drunkards,  revilers,  extortioners,'  koi  ravra  rivlg  >Ve,  which 
is  to  be  repeated,  otto  tov  koivov,  '  some  of  you  were  fornica- 
tors, some  idolaters,  but  ye  are  sanctified.'    Seem  not  these 

'  August. 
*  Si  hoc  voluntadini  nuritis  voluerimus  ascriberc,  ut  iiialos  neglexissc  gratia  bonos 
eiegisse  videatur,  lesistct  vobis  innvinierabiliuni  causa  populorum,  quibus  per  lot 
secula,  coelestis  doctrine  aiinunliatio  noii  corruscavit,  ucc  mdiorcs  fuisse  coruin 
posleros  possuimis  dictri',  (juihus  scripluui  ost,  Gentium  populus  (jui  scdcbal  in 
tcnebris,  luccm  vidil  inagiiani.     I'msp.  dc  voc.  Gen.  lib.  1.  cap.  1=>. 


26  A     VISION    OF 

to  the  eye  of  flesh  goodly  qualifications  for  the  gospel  of 
Jesus  Christ?  Had  these  men  been  dealt  withal  according 
as  they  had  disposed  themselves,  not  fitter  fuel  for  hell 
could  the  justice  of  God  require:  but  yet  ye  see,  to  these 
the  gospel  comes,  with  the  first  '  a  light  shines  to  them  that 
sit  in  darkness  and  in  the  shadow  of  death.' 

If  God  send  or  grant  the  gospel,  which  is  the  means  of 
grace,  upon  any  other  ground,  but  his  mere  good  pleasure, 
then  it  must  be  an  act  of  remunerative  justice.'^  Now  there 
is  no  such  justice  in  God  towards  the  creature,  but  what  is 
founded  upon  some  preceding  covenant,  or  with  promise  of 
God  to  the  creature,  v/hich  is  the  only  foundation  of  all  re- 
lation between  God  and  man  ;  but  only  those  that  attend 
creation  and  sovereignty.  Now  what  promise  do  you  find 
made  to,  or  covenant  with,  a  people  as  yet  without  the 
gospel :  I  mean  conditional  promises,  inferring  any  good 
to  be  bestowed  on  any  required  performance  on  their  part? 
Free,  absolute  promises  there  are  innumerable,  that  light 
should  shine  to  them  that  were  in  darkness ;  and  those  be 
called  God's  people  which  were  not  his  people ;  but  such  as 
depend  on  any  condition  on  their  part  to  be  fulfilled,  we 
find  none.  God  bargains'"  not  with  the  creature  about  the 
gospel,  knowing  how  unable  he  is  to  be  merchant  for  such 
pearls.  If  a  man  had  all  that  goodness  which  may  be 
found  in  man,  without  Jesus  Christ,  they  would  not  in  the 
least  measure  procure  a  discovery  of  him. 

I  deny  not  but  God  may,  and  perhaps  sometimes  doth, 
reveal  himself  to  some  in  a  peculiar  and  extraordinary  man- 
ner. Whereunto  tends  that  story  in  Aquinas,y  of  a  corpse 
taken  up  in  the  days  of  Constantine  and  Irene,  with  a  plate 
of  gold,  and  this  inscription  on  it,  '  Christus  nascetur  ex 
virgine,  ego  credo  in  ilium.  O  sol  sub  Irenaj  et  Constan- 
tini  temporibus  iterum  me  videbis.'  But  that  this  should  be 
regular  unto  men  living,  fxera  \6yov,  in  Justin  Martyr's 
phrase,''  or  using  their  naturals  aright  (which  is  impossible 

"  Si  dedebito  qureratur  respectu  creaturae,  in  Dcum  cadere  non  potest,  nisi  ex 
aliqna  suppositione  ipsi  Dio  voluntaria,  quce  non  potest  esse  nisi  promisso  aut 
pactio  aliqua,  ex  quibus  fidelitatis  aut  justitiae  debitum  oriri  solet.  Suarez.  de 
libert.  div.  vol.  disp.  1.  sect  2.  num.  5. 

"  Deus  nulla  obligatione  tenetur,  antequam  ipse  fidem  suam  astringat,  ergo 
ante  proniissionem  nulla  justitia  disfributiva  in  Deo  reperitur.  Vasq.  in  q.  21. 
a.  t.  disp.  86.  ^  Aquin.   2,  2.  q.  2.  art.  7. 

'■  K«i  o'i  fAnh,  \oyou  Bnuva-Mtiq  xi^fftuum  iio-i.     Justin.  Apol.  2. 


UNCHANGEABLE,    FREE     MERCY,  27 

they  should,  the  right  use  of  naturals  depending  on  super- 
naturals)  is  wide  from  the  word. 

If  there  be  any  outward  motive  of  granting  the  gospel 
unto  any,  it  is  some  acceptable  performances  of  theirs, 
holding  up  to  the  rule  and  will  of  God.  Now  this  will  and 
rule  having  no  saving  revelation  but  by  the  gospel,  which 
should  thus  be  procured  by  acts  agreeable  unto  it,  makes 
up  a  flat  contradiction  ;  supposing  the  revelation  of  the 
gospel,  before  it  be  revealed.  Doubtless  according  to  all 
rules  of  justice  to  us  made  known,  it  is  an  easier  thing  to 
deserve  heaven  by  obedience  now  under  the  covenant  of 
works,  than  being  under  that  covenant,  to  do  any  thing 
that  might  cause  a  new  way  of  salvation,  such  as  the 
gospel  is,  to  be  levealed. 

With  some  observations  I  descend  to  application. 
[1.]  There  is  the  same  reason  of  continuing  the  gospel 
unto  a  people,  as  of  sending  it;  especially  if  oppositions 
rise  high,  apt  and  able  in  themselves  for  its  removal.  Ne- 
ver nation  as  yet  enjoyed  the  word,  that  deserved  the  con- 
tinuance of  the  word.  God  hath  always"*  something  against 
a  people  to  make  the  continuing  of  his  grace  to  be  of  grace, 
the  not  removing  of  his  love  to  be  merely  of  love,  and  tiie 
preaching  of  the  gospel  to  be  a  mercy  of  the  gospel,  free 
and  undeserved.  Though  there  be  work,  and  labour,  and 
patience  for  Christ's  sake  at  Ephesus,  yet  there  is  some- 
what against  Ephesus,  Rev.  ii.  4,  5.  for  which  he  might 
justly  remove  his  candlestick;  and  if  he  doth  it  not,  it  is 
of  the  same  mercy  that  first  set  it  there.  As  God  lays  out 
goodness  and  grace  in  the  entrance,  so  patience,  long- 
suftering,  and  forbearance  in  the  continuance.  He  bears 
with  our  manners,  whilst  we  grieve  his  Spirit.  Look  upon 
the  ftice  of  this  kingdom,  and  view  the  body  of  the  people, 
think  of  the  profaneness,  villany,  trampling  upon  the  blood 
of  Jesus,  ignorance,  contempt  of  God  ami  his  ways,  de- 
spising his  ordinances,  reviling  his  servants,  branding  and 
defaming  the  power  of  godliness,  persecuting  and  tearing 
one  another,  and  yet  hear  the  joyful  sound  of  the  word  in 
every  corner ;  and  you  will  quickly  conclude,  that  you  see 
a  great  light  of  God's  love  against  our  sins,  and  not  of  our 
goodness  for  his  love. 

»  Hos.  xi.  8,  9. 


28  A   visroN  OF 

[2.]  There  is  the  same  reason  of  the  reformation  and  the 
doctrine  of  the  gospel  corrupted  with  error,  and  of  the 
worship  of  God  collapsed  with  superstition,  as  of  the  first 
implantation  of  the  gospel.  God  in  his  just  judgment  of 
late  ages,  had  sent  upon  the  western  world  the  efficacy  of 
error,  that  they  should  believe  lies,  because  they  received 
not  the  love  of  the  truth,  as  he  foretold,  2  Thess.  ii.  Now 
whence  is  it,  that  we  see  some  of  the  nations  thereof  as 
yet  suffered  to  walk  in  their  own  ways,  others  called  to  re- 
pentance, some  wildernesses  turned  into  green  pastures  for 
the  flock  of  God,  and  some  places  made  barren  wildernesses 
for  the  wickedness  of  them  that  dwell  therein  ?  How  comes 
it  that  this  island  glories  in  a  reformation,  and  Spain  sits 
still  in  darkness  ?  Is  it  because  we  were  better  than  they  ? 
Or  less  engaged  in  antichristian  delusions?  Doubtless  no. 
No  nation  in  the  world  drank  deeper  of  that  cup  of  abomi- 
nation. It  was  a  proverbial  speech  amongst  all :  'England 
was  our  good  ass'  (a  beast  of  burden)  for  (antichrist  whom 
they  called)  the  pope.  Nothing  but  the  good  pleasure  of 
God  and  Christ  freely  coming  to  refine  us,  Mai.  iii.  1 — 4. 
caused  this  distinction. 

[3.]  Though  men  can  do  nothing  towards  the  procuring 
of  the  gospel,  yet  men  may  do  much  for  the  expulsion  of 
the  gospel.  If  the  husbandmen  prove  idle  or  self-seekers, 
the  vineyard  will  be  let  to  others  ;  and  if  the  people  love 
darkness  more  than  light,  the  candlestick  will  be  removed : 
let  England  beware.  Now  this  men  may  do,  either  upon 
the  first  entrance  of  the  gospel,  or  after  some  continuance 
of  it.  The  gospel  spreading  itself  over  the  earth,  finds 
entertainment,  like  that  of  men's  seeking  plantations 
amongst  barbarous  nations;  sometimes  kept  out  with  hide- 
ous outcries  at  the  shore,  sometimes  suffered  to  enter  with 
admiration,  and  a  little  after  violently  assaulted. 

1st.  In  the  first  way,  how  do  we  find  the  Jews,  putting 
far  from  them  the  word  of  life,  and  rejecting  the  counsel  of 
God  at  its  first  entrance,  calling  for  night  at  the  rising  of 
the  sun?  Hence,  Acts  xiii.  41.  Paul  concludes  his  sermon 
to  them,  with,  '  Hear,  ye  despisers.  wonder  and  perish :' 
and  ver.  46.  it  was  necessary  the  word  should  be  preached 
to  them,  but  seeing  they  judged  themselves  unworthy, 
Ihey  were  forsaken  ;  and  ver.  51.  '  they  shake  off  the  dust 


UNCHAXGEABLK,    FREE    MEUCV.  29 

of  their  feet  against  them  :  a  common  symbol  in  those  days 
of  the  highest  indignation  and  deepest  curse.  The  like 
stubbornness  we  find  in  them,  Acts  xxviii.  whereupon  the 
apostle  wholly  turned  himself  to  the  Gentiles,  ver.  28. 
How  many  nations  of  Europe,  at  the  beginning  of  the  re- 
formation, rejected  the  gospel  of  God,  and  procured  Christ, 
with  the  Gadarenes,  to  depart  as  soon  as  he  was  entered, 
will  be  found  at  the  last  day,  written  with  the  blood  of  the 
martyrs  of  Jesus,  that  suffered  amongst  them  ? 

2dly.  After  some  continuance.  So  the  church  of 
Laodicea,  having  for  awhile  enjoyed  the  word,  fell  into 
such  a  tepid  condition,  so  little  moved  with  that  fire  that 
Christ  came  to  send  upon  the  earth,  Rev.  iii.  15,  16.  that 
the  Lord  was  even  sick  and  weary  with  bearing  them. 
The  church  of  Rome,  famous  at  the  first,  yet  quickly,  by 
the  advantage  of  outward  supportments,  and  glorious  fan- 
cies, became  head  of  that  fatal  rebellion  against  Jesus 
Christ,^  which  spread  itself  over  most  of  the  churches  in  the 
world  ;  God  hereupon  sending  upon  them  the  '  efficacy  of 
error  to  believe  a  lie,  that  they  all  might  be  damned  that 
believed  not  the  truth,  but  had  pleasure  in  unrighteousness;' 
2  Thess.  ii.  suffering  thera  to  detain  the  empty  names  of 
church  and  gospel,  which  because  they  usurp  only  for  their 
advantage  here,  to  appear  glorious,  the  Lord  will  use  for 
the  advancing  of  his  justice  hereafter,  to  shew  them  inex- 
cusable. O  Lord,  how  was  England  of  late  by  thy  mercy 
delivered  from  this  snare !  A  captain  being  chosen  for  the 
return  of  this  people  into  Egypt,  O,  how  hath  thy  grace 
fought  against  our  backshding !  And  let  none  seek  to 
extenuate  this  mercy,  by  catalogues  of  errors  still  amongst 
us,  there  is  more  danger  of  apostacy  against  Christ,  and 
rebellion  against  the  truth,  in  one  babylonish  error,  owned 
by  men  pretending  to  power  and  jurisdiction  over  others, 
than  in  five  hundred  scattered  amongst  inconsiderable  dis- 
united individuals.  I  would  to  God  we  could  all  speak  antl 
think  the  same  things,  that  we  were  all  of  one  mind,  even 
in  the  most  minute  differences  that  are  now  amongst  us. 
But  yet  the    truth  is,   the  kingdom  of  Jesus  Christ  never 

b  nDv  U  Efl-T.v  aTToa-Tctj-ia,  awEtTTncrav  yof  oi  iv6{07ro.  tSc  ijdSc  wtWlaif.  Cyrillus  Ileros. 


30  A     VISION     OF 

shakes  amongst  a  people,  until  men  pretending  to  act  with 
a  combined  mixed  power  of  heaven  and  earth,  unto  which 
all  sheaves  must  bow,  or  be  threshed,  do,  by  virtue  of  this 
trust,  set  up  and  impose  things,  or  opinions  deviating  from 
the  rule;  as  it  was  in  the  papacy,  errors  owned  by  mixed 
associations.  Civil  and  ecclesiastical  are  for  the  most  part 
incurable,  be  they  never  so  absurd  and  foolish  ;  of  which  the 
Lutheran  ubiquities  and  consubstantiation  are  a  tremendous 
example.     These  things  being  presupposed. 

Use  1.  Let  no  flesh  glory  in  themselves,  but  let  every 
mouth  be  stopped  ;  for  we  have  all  sinned  and  come  short  of 
the  glory  of  God.  Who  hath  made  the  possessors  of  the 
gospel  to  differ  from  others  ?  Or  '  what  have  they,  that 
they  have  not  received?'  1  Cor.  iv.  7.  Why  are  'these 
things  hidden  from  the  great  and  wise  of  the  world,  and  re- 
vealed to  babes  and  children,  but  because,  O  Father,  so  it 
pleased  thee?'  Matt.  xi.  26.  '  He  hath  mercy  on  whom  he 
will  have  mercy,  and  whom  he  will  he  hardeneth  ;'  Rom.  ix. 
Ah,  Lord,  if  the  glory  and  pomp  of  the  world  might  prevail 
with  thee  to  send  thy  gospel,  it  would  supply  the  room  of 
the  cursed  Alchoran,  and  spread  itself  in  the  palaces  of  that 
strong  lion  of  the  east,  who  sets  his  throne  upon  the  necks 
of  kings.  But  alas,  Jesus  Christ  is  not  there  !  If  wisdom, 
learning,  pretended  gravity,  counterfeit  holiness,  real  policy, 
were  of  any  value  in  thine  eyes  to  procure  the  word  of  life, 
it  would  be  as  free  and  glorious  at  Rome  as  ever :  but  alas, 
antichrist  hath  his  throne  there,  Jesus  Christ  is  not  there  ! 
If  will-worship  and  humilities,  neglect  of  the  body,  macera- 
tions, superstitions,  beads,  and  vainly  repeated  prayers,  had 
any  efficacy  before  the  Lord,  the  gospel  perhaps  might  be 
in  the  cells  of  some  recluses  and  monks  :  but  alas,  Jesus 
Christ  is  not  there  !  If  moral  virtues  to  an  amazement, 
exact  civil  honesty  and  justice,  that  soul  of  human  society, 
could  have  prevailed  aught,  the  heathen  worthies  in  the 
days  of  old  had  had  the  promises:  but  alas,  Jesus  Christ 
was  far  away!  Now  if  all  these  be  passed  by,  to  whom  is 
the  report  of  the  Lord  made  known  ?  to  '  whom  is  his  arm 
revealed?'  Why,  to  a  handful  of  poor  sinners  amongst 
the  nations  formerly  counted  fierce  and  barbarous.*^     And 

•:  Britannoruni  inaccessa  Romanis  loca,  Christo  vero  subdita.     Tertul. 


UNCHANGEABLE,     FREE    MEKCV.  31 

what   shall    we   say    to    these   things  ?     'O   (5aBog,    O    the 
depth,  &c. 

Use  2.  Let  England  consider  with  fear  and   trembling 
the  dispensation  that  it  is  now  under:  I  say,  with  fear  and 
trembling,  for  this  day  is  the  Lord's  day,  wherein  he  will 
purge  us,  or  burn  us,  according  as  we  shall  be  found  silver 
or  dross:  it  is  our  day,  wherein  we  must  mend  our  end.     Let 
us  look  to  the  rock  from  whence  we  were  hewed,  and  the 
hole  of  the  pit  from  whence  we  were  digged.     Was  not  our 
father  an  Amorite,  and  our  mother  an  Hittite  ?     Are  we  not 
the  posterity  of  idolatrous  progenitors?*^  of  those  who  wor- 
shipped  them  who  by  nature  were  no  gods?     How  often 
also  hath  this  land  forfeited  the  gospel  ?     God  having  taken 
it  twice  away,  who  is  not  forward   to  seize  upon  the  for- 
feiture.    In  the  very  morning  of  the  gospel,  the  sun  of  righ- 
teousness   shone    upon    this   land;  and   they    say   the  first- 
potentate  on  the  earth  that  owned  it,  was  in  Britain ;'  but  as 
it  was  here  soon  professed,  so  it  was   here    soon  abused. 
That  part  of  this  island  which   is  called  England  being  the 
first  place   I   read  of,    which  was  totally  bereaved  of   the 
gospel,  the  sword  of  the  then  pagan  Saxons  fattening  the 
land  with  the  blood  of  the  Christian  inhabitants,^  and  in  the 
close  wholly  subverting  the  worship  of  God.     Long  it  was 
not  e'er  this  cloud  was  blown  over,  and  those  men  who  had 
been  instruments  to  root  out  others,  submitted  their  own 
necks  to  the  yoke  of  the  Lord,  and  under  exceeding  variety 
in  civil  affairs,  enjoyed  the  word  of  grace  ;  until,  by  insen- 
sible degrees,  like  summer  imto  winter,  or  light  unto  dark- 
ness,   it  gives  place  to  antichristian  superstition,  and  left 
the  land  in  little  less  than  a  paganish  darkness,  drinking 
deep  of  the  cup   of  abominations,  mingled   for  it   by  the 
Roman  harlot.     And  is  there  mercy  yet  in  God  to  recover  a 
twice  lost  over  backsliding  people?     Might  not  the  Lord 
have   said  unto  us.  What  shall  I  do  unto  thee,  O  island  ? 
How  shall  I  make  thee  as  Admah?     How  shall  I  set  thee  as 
Zeboim?     But  his  heart  is  turned  within  him,  his  repent- 
ings  are  kindled  together  :  the  dry  bones  shall  live,  and  the 
fleece  shall  be  wet,  though  all  the  earth  be  dry.     God   will 

^  Britanniam  in  Christianam  coiiseiitire  rcligiom-tn.     Origcn.  Horn.  4.  in  Ezck. 
*  Niceph.  lib.  2.  cap.  40.   Episl.  Elcutli.  ad  Luciiim,  an.  169.  ajuid  Bar. 
'  Anno  469,  the  Saxons  entered. 


32  A    VISION     OF 

again  water  his  garden,  once  more  purge  his  vineyard,  once 
more  of  his  own  accord  lie  will  take  England  upon  liking, 
though  he  had  twice  deservedly  turned  it  out  of  his  service. 
So  that,  *  coming  as  a  refiner's  fire,  and  as  fuller's  soap,  to 
purify  the  sons  of  Levi,  to  purge  them  as  gold  and  silver,  to 
offer  to  the  Lord  an  offering  in  righteousness,'  to  reform  his 
churches,  England,  as  soon  as  any,  hath  the  benefit  and 
comfort  thereof.  Nay,  the  reformation  of  England  shall  be 
more  glorious  than  of  any  nation  in  the  world,  being  carried 
on  neither  by  might  nor  power,  but  only  by  the  Spirit  of  the 
Lord  of  hosts.  But  is  this  the  utmost  period  of  England's 
sinning,  and  God's  shewing  mercy,  in  continuing  and  restor- 
ing of  the  gospel?  No,  truly  :  we  again  in  our  days  have 
made  forfeiture  of  the  purity  of  his  worship,  by  an  almost 
universal  treacherous  apostacy,  from  which  the  free  grace 
and  good  pleasure  of  God  hath  made  a  great  progress  again 
towards  a  recovery. 

There  are  two  sorts  of  men  that  I  find  exceedingly  ready 
to  extenuate  and  lessen  the  superstition  and  popish  tyranny 
of  the  former  days,  into  which  we  were  falling. 

(1.)  Such  as  were  industriously  instrumental  in  it,  whose 
suffrages  had  been  loud,  for  the  choice  of  a  captain  to  re- 
turn into  Egypt;  men  tainted  with  the  errors,  and  loaded 
with  the  preferments  of  the  times;  with  all  those  who 
blindly  adhere  to  that  faction  of  men,  who  as  yet  covertly 
drive  on  that  design :  to  such  as  these,  all  was  nothing,  and 
to  them  it  is  no  mercy  to  be  delivered.  And  the  truth  is, 
it  is  a  favour  to  the  lamb,  and  not  the  wolf,  to  have  him 
taken  out  of  his  mouth  :  but  these  men  have  interest  by 
those  things  which  have  no  ears,  against  which  there  is  no 
contending. 

(2.)  Such  as  are  disturbed  in  their  optics,  or  have 
gotten  false  glasses,^  representing  all  things  unto  them  in 
dubious  colours  :  which  way  soever  they  look,  they  can  see 
nothing  but  errors,  errors  of  all  sizes,  sorts,  sects,  and 
sexes,  errors  and  heresies  from  the  beginning  to  the  end  ; 
which  have  deceived  some  men,  not  of  the  worst,  and 
made  them  think  that  all  before   was  nothing,  in  corapa- 

e  Nunc  igitur  si  nominis  odium  est,  quis  nominum  reatus?  quae  accusatio  voca- 
bulorum  ?  nisi  aut  barbarum  sonat  aliqua  vox  nominis,  aut  maledicum  aut  impu- 
dicuni.'     Terlul.  Apol.  ad  Gen.  cap.  3. 


UXCHAXGKABLK,   FKF.i:    .MKKCY.  33 

rison  of  the  present  confusion.  A  great  sign  they  felt  it 
not,  or  were  not  troubled  at  it :  as  if  men  should  come  into 
a  field,  and  seeing  some  red  weeds  and  cockle  among  the 
corn,  should  instantly  affirm,  there  is  no  corn  there,  but  all 
weeds,  and  that  it  were  much  better  the  hedges  were  down, 
and  the  whole  field  laid  open  to  the  boars  of  the  forest : 
but  the  harvest  will  one  day  shew  the  truth  of  these  things. 
But  that  these  apprehensions  may  not  too  much  prevail,  to 
the  vilifying  and  extenuating  of  God's  mercy,  in  restoring 
to  us  the  purity  and  liberty  of  the  gospel,  give  rae  leave  in 
a  few  words  to  set  out  the  danger  of  that  apostacy,  from 
which  the  good  pleasure  of  God  hath  given  us  a  deliver- 
ance. I  shall  instance  only  in  a  few  things.  Observe  then 
that 

[1.]  The  darling  errors  of  late  years  were  all  of  them 
stones  of  the  old  Babel,  closing  and  coupling  with  that  tre- 
mendous fabric,  which  the  man  of  sin  had  erected  to  de- 
throne Jesus  Christ;  came  out  of  the  belly  of  that  Trojan 
horse,  that  fatal  engine,  which  was  framed  to  betray  the 
city  of  God.  They  were  popish  errors,  such  as  whereof 
that  apostacy  did  consist,  which  only  is  to  be  looked  upon 
as  the  great  adverse  state  of  the  kingdom  of  the  Lord  Christ. 
For  a  man  to  be  disorderly  in  a  civil  state,  yea,  oftentimes 
through  tuibulency  to  break  the  peace,  is  nothing  to  an  un- 
derhand combination  with  some  formidable  enemy,  for  tiie 
utter  subversion  of  it.  Heedless  and  headless  errors  niay 
breed  disturbance  enough,  in  scattered  individuals,  unto  the 
people  of  God;  but  such  as  tend  to  a  peace  and  associa- 
tion, 'cum  ecclesia  malignantium,'  tending  to  a  total  subver- 
sion of  the  sacred  state,  are  far  more  dangerous.  Now  sucii 
were  the  innovations  of  the  late  hierarchists.  In  worship, 
their  paintings,''  crossings,  crucifixes,  bowings,  cringings, 
altars,  tapers,  wafers,  organs,  anthems,  litany,  rails,  images, 
copes,  vestments,  what  were  they  but  Roman  varnish,  an 
Italian  dress  for  our  devotion,  to  draw  on  conformity  with 
that  enemy  of  the  Lord  Jesus  ?  In  doctrine,  the  divinity  of 
episcopacy,  auricular  confession,  freewill,  predestinution  on 
faith,  yea,  works  foreseen, '  limbus  patrum,'  justification  by 
works,   falling   from   grace,  authority  of  a  church,   which 

■'  Sec  Caiitcrbiirian  sclf-coiiviiiidii.     Sec  Ld.  Dee.  Coll.  5lC. 
VOL.    XV.  D 


34  A    VISION    OF 

none  knew  what  it  was,  canonical  obedience,  holiness  of 
churches,  and  the  like  innumerable,  what  were  they  but 
helps  to  Sancta  Clara,  to  make  all  our  articles  of  religion 
speak  good  Roman  Catholic?  How  did  their  old  father 
of  Rome  refresh  his  spirit,  to  see  such  chariots  as  those 
provided  to  bring  England  again  unto  him?  This  closing 
with  popery  was  the  sting  in  the  errors  of  those  days,  which 
cause  pining,  if  not  death  in  the  episcopal  pot. 

[2.]  They  were  such  as  raked  up  the  ashes  of  the  an- 
cient worthies,  whose  spirits  God  stirred  up  to  reform  his 
church,  and  rendered  them  contemptible  before  all,  espe- 
cially those  of  England,  the  most  whereof  died  in  giving 
their  witness  against  the  blind  figment  of  the  real  presence,' 
and  that  abominable  blasphemy  of  the  cursed  mass.  In 
especial,  how  did  England,  heretofore  termed  ass,  turn  ape 
to  the  pope,  having  set  up  a  stage,  and  furnished  it  with 
all  things  necessary  for  an  unbloody  sacrifice,''  ready  to  set 
up  the  abomination  of  a  desolation,  and  close  with  the  god 
Maozim,  who  hath  all  their  peculiar  devotion  at  Rome  ? 

[3.]  They  were  in  the  management  of  men  which  had 
divers  dangerous  and  pernicious  qualifications  :  as 

1st.  A  false  repute  of  learning ;  I  say,  a  false  repute  for 
the  greater  part,  especially  of  the  greatest;  and  yet,  taking 
advantage  of  vulgar  esteem,  they  bare  out  as  though  they 
had  engrossed  a  monopoly  of  it ;  though  I  presume  the 
world  was  never  deceived  by  more  empty  pretenders,  espe- 
cially in  respect  of  any  solid  knowledge  in  divinity  or  anti- 
quity; but  yet  their  great  preferments  had  got  them  a  great 
repute  of  great  deservings,  enough  to  blind  the  eyes  of  poor 
mortals  adoring  them  at  a  distance,  and  to  persuade  them, 
that  all  was  not  only  law,  but  gospel  too,  which  they 
broached ;  and  this  rendered  the  infection  dangerous. 

2dly.  A  great  hatred  of  godliness  in  the  power  thereof, 
or  any  thing  beyond  a  form,  in  whomsoever  it  was  found  ; 
yea,  how  many '  odious  appellations  were  invented  for  bare 
profession,  to  render  it  contemptible?     Especially  in  the 

'  Coal  from  the  altar. 
^  Altare  Christlanum.  Antidotum  Lincoln.  Case  of  Greg. 
'  Sapientior  sis  Socrate;   doctior  Augustino,  &c.   Calvinianus  si   mode  dicare 
clam  vel  propalani,  mox  Tarfaris,  Moscis,  Afris  Turcisque  ssevientibus  et  jacebis 
execratior,  &c. 


UXCHANGEABLE,   FllEF.    MKKCi.  35 

exercise  of  their  jurisdiction,  thundering  tlieir  censures 
against  all  appearance  of  zeal,  and  closing  with  all  profane 
impieties  ;  for  were  a  man  a  drunkard,  a  swearer,  a  sabbatli- 
breaker,  an  unclean  person,  so  he  were  no  puritan,  and  had 
money,  '  patet  atri  janua  ditis,'  the  episcopal  heaven  was 
open  for  tliem  all.  Now  this  was  a  dangerous  and  destruc- 
tive qualification,  which  I  believe  is  not  professedly  found 
in  any  party  amongst  us. 

3dly.  Which  was  worst  of  all,  they  had  centred  in  their 
bosoms  an  unfathomable  depth  of  power,  civil  and  ecclesi- 
astical, to  stamp  their  apostolical  errors  with  authority, 
giving  them  not  only  the  countenance  of  greatness,  but  the 
strength  of  power,  violently  urging  obedience ;  and  to  me 
the  sword  of  error  never  cuts  dangerously,  but  when  it  is 
managed  with  such  a  hand.  This  I  am  sure,  that  errors 
in  such  are  not  recoverable,  without  the  utmost  danger  of 
the  civil  state. 

Let  now,  I  beseech  you,  these  and  the  like  thin<rs  be 
considered,  especially  the  strong  combination  that  was 
throughout  the  "papal  world  for  the  seducing  of  this  poor 
nation  (that  I  say  nothing,  how  this  vial  was  poured  out 
upon  the  very  throne"),  and  then  let  us  all  be  ashamed  and 
confounded  in  ourselves,  that  we  should  so  undervalue  and 
slight  the  free  mercy  of  God  in  breaking  such  a  snare,  and 
setting  the  gospel  at  liberty  in  England.  My  intent  was, 
having  before  asserted  this  restoration  of  Jerusalem  to  the 
good  pleasure  of  God,  to  have  stirred  you  up  to  tliankful- 
ness  unto  him,  and  self-humiliation  in  consideration  of  our 
great  undeserving  of  such  mercy;  but  alas!  as  far  as  I  can 
see,  it  will  scarce  pass  for  a  mercy ;  and  unless  every  man's 
persuasion  may  be  a  Joseph's  sheaf,  the  goodness  of  God 
shall  scarce  be  acknowledged.  But  yet  let  all  the  world 
know,  and  let  the  house  of  England  know  this  day,  that  we 
lie  unthankfuUy  under  as  full  a  dispensation  of  mercy  and 
grace,  as  ever  nation  in  the  world  enjoyed,  and  that  with- 
out a  lively  acknowledgment  thereof,  with  our  own  unwor- 
thiness  of  it,  we  shall  one  day  know  what  it  is  (being  taught 
with  briers  and  thorns)  to  undervalue  the  glorious  gospel 
of  the  Lord  Jesus.     Good  T-ord  !  what  would  helpless  Ma- 

"•  Rome's  Masterpiece.  "  Roval  Favoiiritf. 

i>  2 


36  A     VISION    OF 

cedonians  give  for  one  enjoyment?  O  tliat  Wales  !  O  that 
Ireland!  O  that  France  !  Where  shall  I  stop?  I  would 
offend  none,  but  give  nie  leave  to  say,  O  that  every,  I  had 
almost  said,  O  that  any  part  of  the  world  had  such  helps 
and  means  of  grace,  as  these  parts  of  England  have,  which 
will  scarce  acknowledge  any  mercy  in  it!  The  Lord  break 
the  pride  of  our  spirits,  before  it  break  the  staff  of  our 
bread,  and  the  help  of  our  salvation.  O  that  the  bread  of 
heaven,  and  the  blood  of  Christ  might  be  accounted  good 
nourishment,  though  every  one  hath  not  the  sauce  he  de- 
sireth.  I  am  persuaded  that  if  every  Absalom  in  the  land, 
that  would  be  a  judge  for  the  ending  of  our  differences, 
were  enthroned  (he  spoke  the  people's  good,  though  he  in- 
tended his  own  power),  the  case  would  not  be  much  better 
than  it  is.  Well,  the  Lord  make  England,  make  this  ho- 
nourable audience,  make  us  all  to  know  these  three  things  : 

(1st.)  That  we  have  received  such  a  blessing  in  setting  at 
liberty  the  truths  of  the  gospel,  as  is  the  crown  of  all  other 
mercies,  yea,  without  which  they  were  not  valuable,  yea, 
were  to  be  despised  ;  for  success  v/ithout  the  gospel  is  no- 
thing but  a  prosperous  conspiracy  against  Jesus  Christ. 

(2dly.)  That  this  mercy  is  of  mercy,  this  love  of  free  love, 
and  the  grace  that  appeareth  of  the  eternal  hidden  free 
grace  of  God.  He  hath  shewed  his  love  unto  us  because 
he  loved  us,  and  for  no  other  reason  in  the  world  ;  this  peo- 
ple being  guilty  of  blood  and  murder  of  soul  and  body, 
adultery,  and  idolatry,  and  oppression,  with  a  long  cata- 
logue of  &ins  and  iniquities. 

(3dly.)  That  the  height  of  rebellion  against  God,  is  the 
despising  of  spiritual  gospel-mercies.  Should  Mordecai 
have  trodden  the  robes  under  his  feet  that  were  brought 
him  from  the  king,  would  it  not  have  been  severely  re- 
venged ?  Doth  the  King  of  heaven  lay  open  the  treasures 
of  his  wisdom,  knowledge,  and  goodness  for  us,  and  we 
despise  them  ?  What  shall  I  say  ?  I  had  almost  said,  hell 
punishes  no  greater  sin  ;  the  Lord  lay  it  not  to  our  charge. 
O  that  we  might  be  solemnly  humbled  for  it  this  day,  before 
it  be  too  late  ! 

Use  3.  To  discover  unto  us  the  freedom  of  that  effectual 
grace  which  is  dispensed  towards  the  elect,  under  and  with 
the  preaching  of  the  word :  for  if  the  sending  of  the  out- 


UNCHANGEABLE,  FREE    MKKCY.  37 

ward  means  be  of  free"  undeserved  love,  surely  the  working 
of  the  Spirit  under  that  dispensation,  for  the  saving  of  souls, 
is  no  less  free  :  for,  *  who  hath  made  us  differ  from  others, 
and  what  have  we  that  we  have  not  received  .''  O  that  God 
should  say  unto  us  in  our  blood,  live  ;  that  he  should  breathe 
upon  us  when  we  were  as  dry  bones,  dead  in  trespasses  and 
sins  !  Let  us  remember,  1  beseech  you,  the  frame  of  our 
hearts,  and  the  temper  of  our  spirits,  in  the  days  wherein 
we  knew  not  God  and  his  goodness,  but  went  on  in  a  swift  p 
course  of  rebellion.  Can  none  of  you  look  back  upon 
any  particular  days  or  nights,  and  say.  Ah  Lord,  that  thou 
shouldest  be  so  patient,  and  so  full  of  forbearance,  as  not  to 
send  me  to  hell  at  such  an  instant !  But,  oh  Lord,  that 
thou  shouldest  go  farther,  and  blot  out  mine  iniquities  for 
thine  own  sake,  '  when  I  made  thee  serve  with  my  sins  !' 
Lord,  what  shall  I  say  it  is  ?  It  is  the  free  grace  of  ray 
God.     What  expression  transcendeth  that,  I  know  not. 

Use  4.  Of  caution.  England  received  the  gospel  of 
mere  mercy,  let  it  take  heed  lest  it  lose  it  by  justice ;  the 
placer  of  the  candlestick  can  remove  it.  The  truth  is,  it  will 
not  be  removed,  unless  it  be  abused  ;  and  woe  to  them  from 
whom  mercies  are  taken  for  being  abused,  from  whom  the 
gospel  is  removed  for  being  despised.  It  had  been  better 
for  the  husbandmen  never  to  have  had  the  vineyard,  than 
to  be  slain  for  their  ill  using  of  it:  there  is  nothing  left  to 
do  them  good,  who  are  forsaken  for  forsaking  the  gospel. 

The  glory  of  God  was  of  late  by  many  degrees  depart- 
ing from  the  temple  in  our  land.  That  was  gone  to  the 
threshold,  yea  to  the  mount :  if  now  at  the  return  thereof, 
it  find  again  cause  to  depart,  it  will  not  go  by  steps,  but  all 
at  once.  This  island,  or  at  least  the  greatest  part  thereof, 
as  I  formerly  intimated,  hath  twice  lost  the  gospel  ;  once, 
when  the  Saxons  wrested  it  from  the  Britains,  when,  if  we 
may  believe  their  own  doleful  moaning  i  historian,  they 
were  given  over  to  all  wickedness,  oppression,  and  villany 
of  life,  which  doubtless  was  accompanied  with  contempt  of 

»  Non  libertate  gratiani,  sed  gratia  libcrtatcni  coiiscquiniur.  Aug. 
P  Ezek  xxxvi.  26.   .Acls  xvi.  11.     Phil.  i.  29.  ii.  1:5. 
qGildasde  Excid.  Britannia;.  Omnia  qux  Deo  placebant,  et  displicebant,  aquali 
lance    pendebantur,    non  igitur    adniiranduni    est  dc'^cncr.s   tales    paliiam  illaiii 
amjttere,  quam  prwdicto  inodo  maculabaut.     Hist.  M.S.  apud  Foxum. 


38  A     VISION    OF 

the  word  ;  though  for  faith  and  persuasion  we  do  not  find 
that  they  were  corrupted,  and  do  find  that  they  were  tena- 
cious enough  of  antique  discipline,  as  appeared  in  their 
following  oppositions  to  the  Roman  tyranny,  as  in  Beda. 
Secondly,  It  was  lost  in  regard  of  the  purity  and  power 
thereof,  by  blind  superstition  and  antichristian  impiety, 
accompanied  also  with  abominable  lewdness,  oppression, 
and  all  manner  of  sin,  in  the  face  of  the  sun;  so  that  first 
profaneness  working  a  despising  of  the  gospel,  then  super- 
stition ushering  in  profaneness,  have  in  this  land  shewed 
their  power  for  the  extirpation  of  the  gospel.  Oh,  that 
we  could  remember  the  days  of  old,  that  we  could  '  con- 
sider the  goodness  and  severity  of  God,  on  them  which  fell 
severity,  but  towards  us  goodness,  if  we  continue  in  that 
goodness,  for  otherwise  even  we  also  shall  be  cut  off!'  Yet 
here  we  may  observe,  that  though  both  these  times  there 
was  a  forsaking  in  the  midst  of  the  land,  '  yet  there  was  in 
it  a  tenth  for  to  return  as  a  teil-tree,  and  as  an  oak  whose 
substance  is  in  them  when  they  cast  their  leaves,  so  was  the 
holy  seed  and  the  substance  thereof;'  Isa.  vi.  13.  As  in  the 
dereliction  of  the  Jews,  so  of  this  nation,  there  was  a  rem- 
nant that  quickly  took  root,  and  brought  forth  fruit,  both 
in  the  one  devastation,  and  the  other :  though  the  watcher, 
and  the  holy  one  from  heaven,  had  called  to  cut  down  the 
tree  of  this  nation,  and  to  scatter  its  branches  from  flourish- 
ing before  him ;  yet  the  stump  and  root  was  to  be  left  in 
the  earth  with  a  band  of  iron,  that  it  might  spring  again. 
Thus  twice  did  the  Lord  come  seeking  fruit  of  this  vine, 
doing  little  more  than  pruning  and  dressing  it,  although  it 
brought  forth  wild  grapes ;  but  if  he  come  the  third  time 
and  find  no  fruit,  the  sentence  will  be,  '  Cut  it  down,  why 
cumbereth  it  the  ground  ?  Now  to  prevent  this  I  shall  not 
follow  all  those  gospel  supplanting  sins  we  find  in  holy 
writ,  only  I  desire  to  cautionate  you  and  us  all  in  three 
things. 

(1.)  Take  heed  of  pretending  or  holding  out  the  gospel 
for  a  covert  or  shadow  for  other  things.  God  will  not  have 
his  gospel  made  a  stalking-horse  for  carnal  designs  :  put 
not  in  that  glorious  name,  where  the  thing  itself  is  not 
clearly  intended  ;  if  in  any  thing  it  be,  let  it  have  no  com- 
peer ;  if  not,  let  it  not  be  named ;  if  that  you  aim  at  be  just. 


UNCHAXCiKABLE,    FREl,     MERCY.  39 

it  needs  no  varnish  ;  if  it  be  not,  it  is  the  worse  for  it.  Gilded 
pills  lose  not  their  bitterness,  and  painted  faces  are  thought 
to  have  no  native  beauty ;  all  things  in  the  world  should  serve 
the  gospel,  and  if  that  be  made  to  serve  other  things,  God 
will  quickly  vindicate  it  into  liberty. 

From  the  beginning  of  these  troubles,  Right  Honourable, 
you  have  held  forth  religion  and  the  gospel,  as  whose  preser- 
vation and  restoration  was  principally  in  the  aims  ;  and  1  pre- 
sume malice  itself  is  not  able  to  discover  any  insincerity  in 
this,  the  fruits  we  behold  proclaim  to  all  the  conformity  of 
your  words  and  hearts.  Now  the  God  of  heaven  grant  that 
the  same  mind  be  in  you  still,  in  every  particular  member  of 
this  honourable  assembly,  in  the  whole  nation,  especially  in 
the  magistracy  and  ministry  of  it ;  that  we  be  not  like  the 
boatmen,  look  one  way  and  row  another ;  cry  gospel,  and 
mean  the  other  thing;  Lord,  Lord,  and  advance  our  own 
ends  ;  that  the  Lord  may  not  stir  up  the  staff  of  his  anger,  and 
the  rod  of  his  indignation  against  us  as  a  hypocritical  people. 

(2.)  Take  heed  of  resting  upon  and  trusting  to  the  pri- 
vilege, however  excellent  and  glorious,  of  the  outward  en- 
joyment of  the  gospel.  When  the  Jews  cried,  *  The  temple 
of  the  Lord,  the  temple  of  the  Lord,'  the  time  was  at  hand 
that  they  should  be  destroyed.  Look  only  upon  the  grace 
that  did  bestow,  and  the  mercy  that  doth  continue  it;  God 
will  have  none  of  his  blessings  rob  him  of  his  glory,  and  if 
we  rest  at  the  cistern,  he  will  stop  at  the  fountain. 

(3.)  Let  us  all  take  heed  of  barrenness  under  it;  '  For 
the  earth  that  drinks  in  the  rain  that  cometh  upon  it,  and 
beareth  thorns  and  briers,  is  rejected,  and  nigh  unto  curs- 
ing, whose  end  is  to  be  burned  ;'  Heb.  vi.  7,  8.  Now  what 
fruits  doth  it  require?  Even  those  reckoned  Gal.  v.  22, 
23.  '  The  fruit  of  the  Spirit  is  love,  joy,  peace,  long-suffering, 
gentleness,  goodness,  faith,  meekness,  temperance.'  O,  that 
we  had  not  cause  to  grieve  for  a  scarcity  of  these  fruits,  and 
the  abundant  plenty  of  those  works  of  the  flesh  recounted 
ver.  19 — 21.  O  that  that  wisdom,  which  is  an  eminent 
fruit  of  the  gospel,  might  flourish  amongst  us!  It  is  first 
'  pure,  then  peaceable,  gentle,  easy  to  be  entreated,'  that 
we  might  have  less  writing,  and  more  praying ;  less  (Mivy, 
and  more  charity;  that  all  evil  surmisings,  which  are  works 
of  the  flesh,  might  have  no  toleration  in  our  hearts,  but  be 


40 


A    VISIOX    OF 


banished  for  nonconformity  to  the  golden  rule  of  love  and 
peace ;  James  iii.  17.  But  airixto.  Come  we  now  to  the 
last  proposition. 

III.  No  men  in  the  world  want  help,  like  them  that 
want  the  gospel.  Or,  of  all  distresses,  want  of  the  gospel 
cries  the  loudest  for  relief. 

Rachel  wanted  children,  and  she  cries,  '  Give  me  chil- 
dren/ or  I  die :'  but  that  was  her  impatience  ;  she  might 
have  lived,  and  have  had  no  children;  yea,  see  the  justice 
of  God,  she  dies  so  soon  as  ever  she  hath  children.  Hagar* 
wants  water  for  Ishmael,  and  she  will  go  far  from  him,  that 
she  may  not  see  him  die;  a  heavy  distress;  and  yet  if  he 
had  died,  it  had  been  but  an  early  paying  of  that  debt, 
which  in  a  few  years  was  to  be  satisfied.  But  they  that 
want  the  gospel  may  truly  cry,  Give  us  the  gospel  or  we 
die,  and  that  not  temporally  with  Ishmael,  for  want  of 
water,  but  eternally  in  flames  of  fire. 

A  man  may  want  liberty,  and  yet  be  happy,  as  Joseph 
was ;  a  man  may  want  peace,  and  yet  be  happy,  as  David 
was  ;  a  man  may  want  children,  and  yet  be  blessed,  as  Job 
was  ;  a  man  may  want  plenty,  and  yet  be  full  of  comfort,  as 
Micaiah  was ;  but  he  that  wants  the  gospel,  wants  every 
thing  that  should  do  him  good.  A  throne  without  the 
gospel  is  but  the  devil's  dungeon.  Wealth  without  the  gospel 
is  fuel  for  hell.  Advancement  without  the  gospel  is  but  a 
going  high  to  have  the  greater  fall. 

Abraham*  wanting  a  child  complains,  '  What  will  the 
Lord  do  for  me,  seeing  I  go  childless,  and  this  Eliezer  of 
Damascus  must  be  my  heir?'  Much  more  may  a  man  with- 
out the  means  of  grace  complain,  what  shall  be  done  unto 
me,  seeing  I  go  gospelless ;  and  all  that  I  have  is  but  a 
short  inheritance  for  this  lump  of  clay,  my  body  ? 

When  Elisha"  was  minded  to  do  something  for  the  Shu- 
namite  who  had  so  kindly  entertained  him,  he  asks  her, 
whether  he  should  speak  for  her  to  the  king,  or  the  captain 
of  the  host.  She  replies,  she  dwelt  in  the  midst  of  her 
own  ])eople,  she  needeth  not  those  things ;  but  when  he 
finds  her  to  want  a  child,  and  tells  her  of  that,  she  is  al- 
most transported.     Ah,    how  many  poor  souls  are  there, 

■■  Gen.  XXX.  1.     nxxv.  18.  '  Gen.  xxi.  J6. 

'  Gen.  XV.  2.  "  2  Kings  iv.  13,  14. 


UXr  HA  \GE  ABLE,     VMEli    MERCY.  41 

,who  need  not  our  word  to  the  king  or  the  captain  of  the 
host;  but  yet  being  gospelless,  if  you  could  tell  them  of 
that,  would  be  even  ravished  with  joy? 

Think    of    Adam"    after  his    fall,    before   the    promise, 
hiding-  himself  from  God,  and  you  have  a  perfect  portraiture 
of  a  poor  creature  without  the  gospel.    Now  this  appeareth, 
1.  From  the  description  we  have  of  the  people  that  are 
in  this  state"  and  condition  without  the  gospel ;  they  are  a 
people  that  sit  in  darkness,  yea  in  the  region  and  shadow 
of  death;   Matt.  iv.  16,  17.  they  are  even  darkness   itself, 
John  i.  7.    within  the  dominion  and  dreadful   darkness  of 
deatli.     Darkness  was  one  of  Egypt's  plagues,  but  yet  that 
was  a  darkness  of  the  body,  a  darkness  wherein  men  lived  ; 
but  this  is  a  darkness  of  the  soul,  a  darkness  of  death,  for 
these  men  though  they  live,  yet  are  they  dead.     They  are 
fully  described,  Ephes.  ii.  12.  '  without  Christ,  aliens  from 
the  commonwealth  of  Israel,  strangers  from  the  covenant 
of  promise,  having  no  hope,  and  without  God  in  the  world.' 
Christless  men,  and  godless  men,  and  hopeless  men :    and 
what  greater  distress  in   the  world  ?     Yea,  they  are  called 
dogs,  and  unclean  beasts,  the  wrath  of  God  is  upon  them, 
they  are  the  people   of  his  curse  and  indignation.     In  the 
extreme  north  one  day  and  one  night  divide  the  year;  but 
with  a  people  without  the  gospel  it  is  all  night,  the  sun  of 
righteousness  shines  not  upon  them;  it  is  night  whilst  they 
are  here,  and  they  go  to   eternal  night  hereafter.      What 
the  men  of  China  say  concerning   themselves  and  others, 
that  they  have  two  eyes,  the  men  of  Europe  one,  and  all 
the  world  besides  is  blind,  may  be  inverted  too ;  the  Jews 
had  one  eye,  sufficient  to  guide  them,  they  who  enjoy  the 
gospel   have  two  eyes,    but  the   men  of   China,    with   the 
rest  of  the  nations  that  want  it,  are  stark  blind,  and  reserved 
for  the  chains  of  everlasting  darkness. 

2.  By  laying  forth  what  the  men  that  want  the  gospel 
do  want  with  it. 

(1.)  They  want  Jesus  Christ,  for  he  is  revealed  only  by 
the  gospel.  Austin  refused  to  delight  in  Cicero's  Horten- 
sius,  because  there  was  not  in  it  the  name>  of  Jesus  Christ. 

w  Gen.  iii.  8. 
"  MaU.  vi.  23.     Luke  i.  7'J.     Acts  xxvi.  18.     Rom.  ii.  19.     Ephes.  v.  8,    Cu). 
i.  13.     1  Pel.  i.  y.  ■''   Nointii  Jcsu  non  crat  ild. 


42  A    VISION    OB 

Jesus  Christ  is  all  and  in  all,  and  where  he  is  wanting, 
there  can  be  no  good.  Hunger  cannot  truly  be  satisfied 
without  manna,  the  bread  of  life,  which  is  Jesus  Christ;*' 
and  what  shall  a  hungry  man  do  that  hath  no  bread  ?  Thirst 
cannot  be  quenched  without  that  water  or  living  spring, 
which  is  Jesus  Christ ;  and  what  shall  a  thirsty  soul  do 
without  water?  A  captive  as  we  are  all,  cannot  be  deli- 
vered without  redemption,"  which  is  Jesus  Christ:  and 
what  shall  the  prisoner  do  without  his  ransom  ?  Fools  as 
we  are  all,  cannot  be  instructed  without  wisdom,  which  is 
Jesus  Christ,  without  him  we  perish  in  our  folly.  All 
building  without  him  is  on  the  sand,  which  will  surely  fall. 
All  working  without  him  is  in  the  fire,  where  it  will  be  con- 
sumed. All  riches  without  him  have  wings,  and  will  away. 
*  Mallem  ruere  cum  Christo,  quam  regnare  cum  Csesare,' 
said  Luther.  A  duno;eon  with  Christ,  is  a  throne ;  and  a 
throne  without  Christ,  a  hell.  Nothing  so  ill,  but  Christ** 
will  compensate.  The  greatest  evil  in  the  world  is  sin,  and 
the  greatest  sin  was  the  first ;  and  yet  Gregory  feared  not 
to  cry,  '  O  felix  culpa,  quas  talem  meruit  redemptorem :' 
'  O  happy  fault  which  found  such  a  Redeemer !'  All  mercies 
without  Christ  are  bitter,  and  every  cup  is  sweet  that  is 
seasoned  but  with  a  drop  of  his  blood ;  he  truly  is  *  amor  et 
delicise  humani  generis,'  the  love  and  delight  of  the  sons  of 
men,  without  whom  they  must  perish  eternally :  '  for  there 
is  no  other  name  given  unto  them,  whereby  they  may  be 
saved  ;'  Acts  iv.  12.  He  is  the  way;"=  men  without  him  are 
Cains,  wanderers,  vagabonds  :  he  is  the  truth ;  men  with- 
out him  are  liars,  like  the  devil,  who  was  so  of  old :  he  is 
the  life;'*  without  him  men  are  dead,  dead  in  trespasses 
and  sins  :  he  is  the  light ;  without  him  men  are  in  darkness, 
and  go  they  know  not  whither :  he  is  the  vine ;  those  that 
are  not  grafted  in  him,  are  withered  branches,  prepared  for 
the  fire :  he  is  the  rock  ;  men  not  built  on  him,  are  carried 
away  with  a  flood  :  he  is  alpha  and  omega,  the  first  and  the 
last,  the  author  and  the  ender,  the  founder  and  the  finisher 
of  our  salvation ;  he  that  hath  not  him,  hath  neither  begin- 

^  John  vi.  50.     Rev.  ii.  17.     John  iv.  14.     Cant.  iv.  12. 

a  John  vii.  37,  38.     1  Cor.  i.  30. 

*>  Pauca  igitur  de  Christo.  Tertnl.  ■=  John  xiv.  6. 

<•  John  i.  3--.").     Ephes.  iv.  18.     John  .w.  .>.     Matt,  vii,  26,  27,     Matt.  xvi.  IB. 


UNCH  AXGEABI.E,    VntlE    MEIICY.  43 

niijg  of  good,  nor  shall  have  end  of  misery.  O  blessed 
Jesus,  how  much  better  were  it  not  to  be,  than  to  be  with- 
out thee  !  Never  to  be  born,  than  not  to  die  in  thee  !  A 
thousand  hells  come  short  of  this,  eternally  to  want  Jesus 
Christ,  as  men  do  that  want  the  gospel. 

(2.)  They  want  all  holy  communion  with  God,  wherein 
the  only  happiness  of  the  soul  doth  consist.  He  is  the  life, 
light,  joy,  and  blessedness  of  the  soul;  without  him,  the 
soul  in  the  body  is  but  a  dead  soul,  in  a  living  sepulchre. 
It  is  true,  there  be  many  that  say,  '  Who  will  shew  us  any 
good?'*  but  unless  the  Lord  lift  up  the  light  of  his  counte- 
nance upon  us,  we  perish  for  evermore.  'Thou  hast  made 
us  for  thyself,  O  Lord,  and  our  heart  is  unquiet  until  it 
come  to  thee.'  You  who  have  tasted  how  gracious  the  Lord 
is,  who  have  had  any  converse  and  communion  with  him,  in 
the  issues  and  goings  forth  of  his  grace,  those  delights  of  his 
soul  with  the  children  of  men,  would  you  live,,  would  not 
life  itself,  with  a  confluence  of  all  earthly  endearments,  be  a 
very  hell  without  him  ?  Is  it  not  the  daily  language  of  your 
hearts,  '  Whom  have  we  in  heaven  but  tliee  ?  and  on  earth 
there  is  nothing  in  comparison  of  thee?'  The  soul  of  man 
is  of  a  vast,  boundless  comprehension  ;  so  that  if  all  created 
good  were  centred  into  one  enjoyment,  and  that  bestowed 
upon  one  soul,  because  it  must  needs  be  finite  and  limited, 
as  created,  it  would  give  no  solid  contentment  to  his  affec- 
tions, nor  satisfaction  to  his  desires.  In  the  presence  and 
fruition  of  God  alone  there  is  joy  for  evermore ;  at  his  right 
hand  are  rivers  of  pleasure,  tlie  well-springs  of  life  and  bless- 
edness. Now,  if  to  be  without  communion  with  God  in 
this  life,  v/herein  the  soul  hath  so  many  avocations  from  the 
contemplation  of  its  own  misery  (for  earthly  things  are  no- 
thing else)  is  so  unsupportable  a  calamity ;  ah,  what  shall 
that  poor  soul  do  that  must  want  him  for  eternity,  as  all  they 
must  do  who  want  the  gospel ! 

(3.)  They  want  all  the  ordinances  of  God,  the  joy  of  our 
hearts/  and  comfort  of  our  souls.  Oh,  the  sweetness  of  a 
sabbath  !  The  heavenly  raptures  of  prayer  !  Oh,  the  glorious 
communion  of  saints,  which  such  men  are  deprived  of!  If 
they  knew  the  value  of  the  hidden  pearl,  and  these  things 

«  Psal.  iv.  6.  '  PshI.  xlii.  1,  '2.     xxxiv.  1 — 1,  he. 


44  A    VISION    ()!•• 

were  to  be  purchased,  what  would  such  poor  souls  not  part 
with  for  them? 

(4.)  They  will  at  last  want  heaven  and  salvation ;  they 
shall  never  come  to  the  presence  of  God  in  glory,  never  in- 
habit a  glorious  mansion ;  they  shall  never  behold  Jesus 
Christ,  but  when  they  shall  call  for^  rocks  and  mountains  to 
fall  upon  them,  to  hide  them  from  his  presence;  they  shall 
want  light  in  utter  darkness,  want  life  under  the  second 
death,  want*"  refreshment  in  the  midst  of  flames,  want  heal- 
ing under  gnawing  of  conscience,  want  grace  continuing  to 
blaspheme,  want  glory  in  full  misery;  and  which  is  the  sum 
of  all  this,  they  shall  want  an  end  of  all  this,  for  '  their  worm 
dieth  not,  neither  is  their  fire  quenched.' 

3.  Because  being  in  all  this  want,  they  know  not  that 
they  want  any  thing,  and  so  never  make  out  for  any  supply. 
Laodicea  knew  much,  but  yet  because  she  knew  not  her 
wants,'  she  had  almost  as  good  have  known  nothing.  Gos- 
pelless  men  know  not  that  they  are  blind,  and  seek  not  for 
eye-salve  ;  they  know  not  that  they  are  dead,  and  seek  not 
for  life.  Whatever  they  call  for,  not  knowing  their  wants, 
is  but  like  a  man's  crying  for  more  weight  to  press  him  to 
death ;  and  therefore,  when  the  Lord  comes  to  any  with  the 
gospel,  he  is  '  found  of  them  that  sought  him  not,  and  made 
manifest  to  them  that  asked  not  after  him ;'  Rom.  x.  20. 
This  is  a  seal  upon  their  misery,  without  God's  free  mercy, 
like  the  stone  laid  upon  the  mouth  of  the  cave  by  Joshua, 
to  keep  in  the  five  kings,  until  they  might  be  brought  out 
to  be  hanged.''  All  that  men  do  in  the  world  is  but  seeking 
to  supply  their  wants  ;  either  their  natural  wants,  that  nature 
may  be  supplied  ;  or  their  sinful  wants,  that  their  lusts  may 
be  satisfied ;  or  their  spiritual  wants,  that  their  souls  may 
be  saved.  For  the  two  first,  men  without  the  gospel  lay 
out  all  their  strength,  but  of  the  last  there  is  amongst  them 
a  deep'  silence.  Now  this  is  all  one  as  for  men  to  cry  out 
that  their  finger  bleeds,  whilst  a  sword  is  run  through  their 
hearts,  and  they  perceive  it  not ;  to  desire  a  wart  to  be  cured, 
whilst  they  have  a  plague-sore  upon  them.     And  hence  per- 

B  Rev.  vi.  16. 
h  Matt.  xxii.  13.     Luke  xvi.  24.     Mark  ix.  43,  44.     Isa.  Ixvi.  24. 
'  Rev.  iii.  17.  ^  Josh.  x.  18. 

'Ego  propero  ad  inferos,  ncc  est  ut  aliquid  pro  me  agas.  Advocates  quidam 
raotiens,  apud.  Bel.  de  arte  mor.  lib.  2.  cap.  10. 


UXC'llAX(rEABLK,    FUF.K    MERCY.  45 

haps  it  is,  that  they  are  said  to  go  to""  hell  '  like  sheep ;' 
Psal.  xlix.  14.  very  quietly,  without  dread,  as  a  bird  hasting 
to  the  snare,  and  not  knowing  that  it  is  for  his  life;  Prov. 
vii.  23.  and  there  lie  down  in  utter  disappointment  and 
sorrow  for  evermore. 

4.  Because  all  mercies  are  bitter  judgments  to  men  that 
want  the  gospel ;  all  fuel  for  hell ;  aggravations  of  con- 
demnation ;  all  cold  drink  to  a  man  in  a  fever,  pleasant  at 
the  entrance,  but  increasing  its  torments  in  the  close;  like 
the  book  in  the  Revelation,  sweet  in  the  mouth,  but  bitter 
in  the  belly.  When  God  shall  come  to  require  his  bread 
and  wine,  his  flax  and  oil,  peace  and  prosperity,  liberty  and 
victories  of  gospelless  men,  they  will  curse  the  day  that  ever 
they  enjoyed  them.  So  unspiritual  are  many  men's  minds, 
and  so  unsavoury  their  judgments,  that  they  reckon  men's 
happiness  by  their  possessions,  and  suppose  the  catalogue 
of  their  titles  to  be  a  roll  of  their  felicities,  calling  the  proud 
happy,  and  advancing  in  our  conceits  *  them  that  work  wick- 
edness,' Mai.  iii.  15.  but  God  will  one  day  come  in  with  an- 
other reckoning,  and  make  them  know,  that  all  things  with- 
out Christ,  are  but  as  cyphers  without  a  figure,  of  no  value. 
In  all  their  banquets  where  Christ  is  not  a  guest,  *  their 
vine  is  of  the  vine  of  Sodom,  and  of  the  field  of  Gomorrah, 
their  grapes  are  grapes  of  gall,  their  clusters  are  bitter;' 
Deut.  xxxii.  32,  33.  their  palaces,  where  Christ  is  not,  are 
but  habitations  of  Zim,  and  Ochim,  dragons,  and  unclean 
beasts ;  their  prosperity  is  putting  them  into  full  pasture, 
that  they  may  be  fatted  for  the  day  of  slaughter,  the  day  of 
consumption  decreed  for  all  the  bulls  of  Bashan  ;  the  gospel 
bringing  Christ,  is  the  salt  that  makes  all  other  things 
savoury. 

Use  1.  To  shew  us  the  great  privilege  and  pre-eminence, 
which,  by  the  free  grace  of  God,  many  parts  of  this  island 
do  enjoy.  To  us  that  sat  in  darkness  and  in  the  shadow  of 
death,  a  great  light  is  risen,  to  guide  us  into  the  ways  of 
peace.  Let  others  recount  the  glories,  benefits,  profits,  out- 
ward blessings  of  this  nation;  let  us  look  only  upon  that 
which  alone  is  valuable  in  itself,  and  makes  other  things  so 
to  be,  the  gospel  of  Christ.  It  is  reported  of  the  heralds  of 
our  neighbour  monarchs,  that  when  one  of  them  had  re- 


46  A    VISION    OF 

peated  the  numerous  titles  of  his  master  of  Spain,  the  other 
often  repeated  France,  France,  France ;  intimating  that  the 
dominion  which  came  under  that  one  denomination,  would 
counterpoise  the  long  catalogue  of  kingdoms  and  dukedoms, 
wherewith  the  other  flourished.  Were  we  to  contend  with 
the  grand  seignior  of  the  east  about  our  enjoyments,  we 
might  easily  bear  down  his  windy,  pompous  train  of  titles 
with  this  one,  which  'millies  repetitumplacebit,'  the  gospel, 
the  gospel.  Upon  all  the  other  things  you  may  put  the  in- 
scription in  Daniel,  *  mene,  mene,  tekel,'  they  are  *  weighed 
in  the  balance,  and  found  wanting;'  but  proclaim  before  those 
that  enjoy  the  gospel,  as  Haraan  before  Mordecai,  '  Lo,  thus 
shall  it  be  done  to  them  whom  the  Lord  will  honour.'  The 
fox  in  the  fable  had  a  thousand  wiles  to  save  himself  from 
the  hunters  ;  but  the  cat  knew  '  unum  magnum,'  *  one  great 
thing'  that  would  surely  do  it.  Earthly  supports  and  con- 
tentments are  but  a  thousand  failing  wiles,  which  will  all 
vanish  in  the  time  of  need ;  the  gospel,  and  Christ  in  the 
gospel,  is  that '  unum  magnum,'  that '  unum  necessarium,' 
which  alone  will  stand  us  in  any  stead.  In  this,  this  island 
is  as  the  mountain  of  the  Lord,  exalted  above  the  mountains 
of  the  earth  ;  it  is  true,  many  other  nations  partake  with  us 
in  the  same  blessing:  not  to  advance  our  own  enjoyments 
in  some  particulars  wherein  perhaps  we  might  justly  do  it; 
but  take  all  these  nations  with  us,  and  what  a  molehill  are 
we  to  the  whole  earth,  overspread  with  Paganism,  Mahomet- 
anism,  Antichristianism,  with  innumerable  foolish  heresies? 
And  what  is  England,  that  it  should  be  amongst  the  choice 
branches  of  the  vineyard,  the  top-boughs  of  the  cedars  of 
God  ? 

Use  2.  Shews  that  such  great  mercies,  if  not  esteemed,  if 
not  improved,  if  abused,  will  end  in  great  judgments.  Woe 
be  to  that  nation,  that  city,  that  person,  that  shall  be  called 
to  an  account  for  despising  the  gospel;  Amos  ii.  2.  'You 
only  have  I  known  of  all  the  families  of  the  earth.'  What 
then?  Surely  some  great  blessing  is  coming  to  that  people, 
whom  God  thus  knows,  so  owns,  as  to  make  himself  known 
unto  them.  No ;  but,  '  therefore  will  I  visit  upon  you  all 
your  iniquities.'  However  others  may  have  some  ease  or 
mitigation  in  their  punishments,  do  you  expect  the  utmost 
of  my  wrath.     Luther  said,  he  thought  hell  was  paved  with 


UNCHANGEABLE,  FREE    MERCY.  47 

the  bald  sculls  of  friars ;  I  know  nothing  of  that ;  yet  of  this 
sure  I  am,  that  none  shall  have  their  portion  so  low  in  the 
nethermost  hell,  none  shall  drink  so  deep  of  the  cup  of 
God's  indignation,  as  they,  who  have  refused  Christ  in  the 
gospel.  Men  will  curse  the  day  to  all  eternity,  wherein  the 
blessed  name  of  Jesus  Christ  was  made  known  unto  them, 
if  they  continue  to  despise  it.  He  that  abuseth  the  choicest 
of  mercies,  shall  have  judgment  without  mercy.  What  can 
help  them  who  reject  the  council  of  God  for  their  good?  If 
now  England  has  received  more  culture  from  God,  than 
other  nations;  there  is  more  fruit  expected  from  England, 
than  other  nations.  A  barren  tree  in  the  Lord's  vineyard 
must  be  cut  down  for  cumbering  the  ground ;  the  sheep  of 
God  must  every  *  one  bear  twins,  and  none  be  barren  amongst 
them ;'  Cant.  iv.  2.  If  after  all  God's  care  and  husbandry  his 
vineyard  brings  forth  wild  grapes,  he  will  take  away  the 
hedge,  break  down  the  wall,  and  lay  it  waste.  For  the  pre- 
sent the  vineyard  of  the  Lord  of  hosts  is  the  house  of  Eno-- 
land,  and  if  it  be  as  earth,  which  when  '  the  rain  falls  upon 
it,  brings  forth  nothing  but  thorns  and  briers,  it  is  nigh  unto 
cursings,  and  the  end  thereof  is  to  be  burned;'  Heb.  vi.  7. 
Men  utterly  and  for  ever  neglect  that  ground,  which  they 
have  tried  their  skill  about,  and  laid  out  much  cost  upon  it, 
if  it  brino-  not  forth  answerable  fruits.  Now  here  oive  me 
leave  to  say,  and  the  Lord  avert  the  evil  deserved  by  it,  that 
England  (I  mean  these  cities,  and  those  other  places,  which 
since  the  beginning  of  our  troubles,  have  enjoyed  the  gospel, 
in  a  more  free  and  plentiful  manner  than  heretofore)  hath 
shewed  itself  not  much  to  value  it. 

(] .)  In  the  time  of  straits,  though  the  sound  of  the  gospel 
passed  through  all  our  streets,  our  villages  enjoying  them 
who  preached  peace,  and  brought  glad  tidings  of  good  things, 
so  that  neither  we,  nor  our  fathers,  nor  our  father's  fathers, 
ever  saw  the  like  before  us;  though  manna  fell  round  about 
our  tents  every  day;  yet  as  though  all  were  lost,  and  we  had 
nothing,  manna  was  loathed  as  light  bread,  the  presence  of 
Christ  made  not  recompense  for  the  loss  of  our  swine  ;  men 
had  rather  be  again  in  Egypt,  than  hazard  a  pilgrimage  in 
the  wilderness.  If  there  be  any  here,  that  ever  entertained 
thoughts  to  give  up  the  worship  of  God  to  superstition,  his 
churches  to  tyranny,  and  the  doctrine  of  the  gospel  to  epis- 


48  A     VISION     OF 

copal  corruptions,  in  the  pressing  of  any  troubles,  let  them 
now  give  God  the  glory,  and  be  ashamed  of  their  own  hearts, 
lest  it  be  bitterness  in  the  end. 

(2.)  In  the  time  of  prosperity,  by  our  fierce  contentions 
about  mint  and  cummin,  whilst  the  weightier  things  of  the 
gospel  have  been  undervalued,  languishing' about  unprofit- 
able questions,  8cc.  but  I  shall  not  touch  this  wound  lest  it 
bleed. 

Use  3.  For  exhortation,  that  every  one  of  us,  in  whose 
hand  there  is  any  thing,  would  set  in  for  the  help  of  those 
parts  of  this  island  that  as  yet  sit  in  darkness,  yea,  in  the 
shadow  of  death,  and  have  none  to  hold  out  the  bread  of  life 
to  their  fainting  souls.  Doth  not  Wales  cry,  and  the  North 
cry,  yea,  and  the  West  cry.  Come  and  help  us?  We  are  yet 
in  a  worse  bondage,  than  any  by  your  means  we  have  been 
delivered  from ;  if  you  leave  us  thus,  all  your  protection  will 
but  yield  us  a  more  free  and  jovial  passage  to  the  chambers 
of  death.  Ah,  little  do  the  inhabitants  of  Goshen  know, 
whilst  they  are  contending  about  the  bounds  of  their  pas- 
ture, what  darkness  there  is  in  other  places  of  the  land;  how 
their  poor  starved  souls  would  be  glad  of  the  crumbs  that 
fall  from  our  tables.     O  that  God  would  stir  up  the  hearts 

(1.)  Of  ministers,  to  cast  off  all  by-respects,  and  to  flee  to 
those  places,  where,  in  all  probability,  the  harvest  would  be 
great,  and  the  labourers  are  few  or  none  at  all.  I  have  read 
of  a  heretic  that  swam  over  a  great  river  in  a  frost  to  scatter 
his  errors;  the  old  Jewish,  and  now  popish  pharisees,  com- 
pass sea  and  land  to  make  proselytes ;  the  merchants  trade 
not  into  more  countries,  than  the  factors  of  Rome  do,  to 
gain  souls  to  his  holiness.  East  and  west,  far  and  wide,  do 
these  locusts  spread  themselves,  not  without  hazard  of  their 
lives,  as  well  as  the  loss  of  their  souls,  to  scatter  their  super- 
stitions ;  only  the  preachers  of  the  everlasting  gospel  seem 
to  have  lost  their  zeal.  O  that  there  were  the  same  mind 
in  us  that  was  in  Jesus  Christ,  who  counted  it  his  meat  and 
drink,  to  do  his  Father's  will,  in  gaining  souls  ! 

(2.)  Of  the  magistrates,  I  mean  of  this  honourable  assem- 
bly, to  turn  themselves  every  lawful  way,  for  the  help  of  poor 
Macedonians.  The  truth  is,  in  this  I  could  speak  more 
than  I  intend;  for  perhaps  my  zeal  and  some  men's  judg- 
ments would  scarce  make  good  harmony.     This  only  I  shall 


UNCHANGEABLE,    FREE    MERCY.  49 

say,  that  if  Jesus  Christ  might  be  preached,  though  with 
some  defects  in  some  circumstances,  I  should  rejoice  therein. 

0  that  you  would  labour  to  let  all  the  parts  of  the  kingdom 
taste  of  the  sweetness  of  your  successes,  in  carrying  to  them 
the  gospel  of  the  Lord  Jesus ;  that  the  doctrine  of  the  gospel 
might  make  way  for  the  discipline  of  the  gospel,  without 
which  it  will  be  a  very  skeleton.  When  manna  fell  in  the 
wilderness  from  the  hand  of  the  Lord,  every  one  had  an  equal 
share ;  I  would  there  were  not  now  too  great  an  inequality 
in  the  scattering  of  manna,  when  secondarily  in  the  hand  of 
men;  whereby  some  have  all,  and  others  none;  some  sheep 
daily  picking  the  choice  flowers  of  every  pasture,  others 
wandering  upon  the  barren  mountains,  without  guide  or  food. 

1  make  no  doubt  but  the  best  ways  for  the  furtherance  of 
this  are  known  full  well  unto  you,  and  therefore  have  as 
little  need  to  be  petitioned  in  this,  as  other  things.  What 
then  remains?  but  that  for  this,  and  all  other  necessary 
blessings,  we  all  set  our  hearts  and  hands  to  petition  the 
throne  of  grace. 


VOL.  XV. 


COUNTRY  ESSAY 


PRACTICE  OF  CHURCH-GOVERNMENT  THERE. 


Reader, 
This,  be  it  what  it  will,  thou  hast  no  cause  to  thank  or 
blame''  me  for.      Had  I  been  mine  own,  it  had  not 
been  thine.     My  submission  unto  others'  judgments 
being  the  only  cause  of  submitting  this  unto  thy  cen- 
sure.    The  substance  of  it  is  concerning  things  now 
doing,  in  some  whereof  I  heretofore  thought  it  my 
wisdom  modestly  hcesitare  (or  at  least  not  with  the 
most  peremptorily  to  dictate  to  others  my  apprehen- 
sions), as  wiser "^  men  have  done  in  weightier  things; 
and  yet  this  not  so  much  for  want  of  persuasion  in  my 
own  mind,  as  out  of  opinion  that  we  have  already  had 
too  many  needless  and  fruitless  discourses  about  these 
matters.     Would  we  could  agree  to  spare  perishing 
paper  f  and  for  my  own  part,  had  not  the  opportunity 
of  a  few  lines  in  the  close  of  this  sermon,  and  the  im- 
portunity of  not  a  few  friends  urged,   I  could  have 
slighted   all  occasions,   and  accusations,  provoking  to 
publish  those  thoughts  which  I  shall  now  impart.     The 
truth  is,  in  things  concerning  the  church  (I  mean  things 
purely  external,  of  form,  order,  and  the  like),  so  many 

'  Laudatur  ab  his,  culpatur  ab  illis. 

b  See  August.  Ep.  7.  28.  1.57.  de  orig.  anini. 

•^  Deferri  in  vicum  vendentera  thus  et  odores, 

Et  piper,  et  quicquid  chartis  atnicitur  ineptis. 

Occidit  miseros  crambe  repetita  magistros. 

Semper  ego  auditor  tantum  ? 


l'Ht;FAt'F.. 


ways  have  I  been  spoken,  that  T  often  resolved  to  speak 
myself,  desiring  rather  to  appear  (though  conscious  to 
myself  of  innumerable  failings)  what  indeed  I  am,  than 
what  others  incuriously  suppose.  But  yet  the  many,  I 
ever  thought  unworthy  of  an  apology,  and  some  of  sa- 
tisfaction ;  especially  those,  who  would  make  their  own 
judgments  a  rule  for  themselves  and  others,  impatient 
that  any  should  know  what  they  do  not,  or  conceive 
otherwise  than  they,  of  what  they  do ;  in  the  mean- 
time, placing  almost  all  religion  in  that,  which  may  be 
perhaps  a  hinderance  of  it;  and  being  so  valued,  or  ra- 
ther overvalued,  is  certainly  the  greatest.  Nay,  would 
they  would  make  their  judgments,  only  so  far  as  they 
are  convinced,  and  are  able  to  make  out  their  concep- 
tions to  others,  and  not  also  their  impotent  desires,  to 
be  the  rule ;  that  so  they  might  condemn  only  that, 
which  complies  not  with  their  minds,  and  not  all  that 
also,  which  they  find  to  thwart  their  aims  and  designs. 
But  so  it  must  be.  Once  more  conformity  is  grown 
the  touchstone  (and  that  not  in  practice,  but  opinion) 
amongst  the  greatest  part  of  men,  however  otherwise 
of  different  persuasions.  Dissent  is  the  only  crime,'' 
and  where  that  is  all  that  is  culpable,  it  shall  be  made 
all  that  is  so.  From  such  as  these,  who  almost  hath 
not  suffered  ?  but  towards  such  the  best  defence  is  si- 
lence. Besides,  my  judgment  commands  me,  to  make 
no  known  quarrel  my  own  ;  but  rather  if  it  be  possible, 
and  as  much  as  in  me  lieth,  live  peaceably  with  all 
men :  lepov  ttoXsjuov  I  proclaim  to  none,  but  men  whose 
bowels  are  full  of  gall :  in  this  spring  of  humours,  le- 
nitives for  our  own  spirits  may  perhaps  be  as  necessary, 
as  purges  for  others'  brains.     Farther,  I  desire  to  pro- 

<"  Imraortale  odium  et  nunquaiii  sanabile  bcllum, 
Ardet  adhuc,  Ombos  ct  Ttntyra,  suninias  ulrinque, 
Inde  furor  vulgo,  quod  nuniiiia  vicinorum, 
Odit  uterque  locus.     Juven. 
Grxce  scire,  aut  polite  loqui.  apud  ilios  lixresiscst,    Krus.  dc  Sclioliiut. 


Hi 


PREFACE. 


voke*  none ;  more  stings  than  combs  are  got  at  a  nest 
of  wasps :  even  cold  stones,  smitten  together,  sparkle 
out  fire :  '  the  wringing  of  the  nose  bringeth  forth  blood.' 
Neither  do  I  conceive  it  wisdom,  in  these  quarrelsome 
days,  to  intrust  more  of  a  man's  self  with  others,  than 
is  very  necessary.  The  heart  of  man  is  deceitful ;  some 
that  have  smooth  tongues,  have  sharp  teeth  :  such  can 
give  titles  on  the  one  side,  and  wounds  on  the  other. 
Any  of  these  considerations  would  easily  have  prevailed 
with  me  'stultitia  hac  caruisse,'  had  not  mine  ears  been 
filled,  presently  after  the  preaching  of  the  precedent 
sermon,  with  sad  complaints  of  some,  and  false  reports 
of  others,  neither  of  the  lowest  rank  of  men,  as  though 
I  had  helped  to  open  a  gate  for  that  which  is  now  called 
a  Trojan  horse ;  though  heretofore  counted  an  engine 
likelier  to  batter  the  walls  of  Babylon,  than  to  betray 
the  towers  of  Sion.  This  urged  some  to  be  urgent  with 
me  for  a  word  or  two  about  church-government,  ac- 
cording to  the  former  suggestions,  undermined,  and  a 
toleration  of  different  persuasions,  as  they  said  asserted. 
Now  truly  to  put  the  accusers  to  prove  the  crimination, 
for  so  it  was,  and  held  forth  a  grievous  crime  in  their 
apprehensions  (what  is  really  so  God  will  judge),  had 
been  sufficient.'^  But  I  could  not  so  evade  ;  and,  there- 
fore, after  my  sermon  was  printed  to  the  last  sheet,  I 
was  forced  to  set  apart  a  few  hours,^  to  give  an  account 
of  what  hath  passed  from  me  in  both  these  things, 
which  have  been  so  variously  reported ;  hoping  that 
the  reading  may  not  be  unuseful  to  some,  as  the  writing 
was  very  necessary  to  me.  And  here  at  the  entrance, 
I  shall  desire  at  the  hands  of  men  that  shall  cast  an  eye 

*  Noli  irritare  crabrones.  Si  lapides  teras  nonne  ignis  erumpit?  Arabros.  lib.  1. 
cap.  2l.  Prov.  xxx.33.  Job  xxxiii.  21.  Prov.  xxv.  18.  Vid.  Remed.  contra  gravain 
natioiiis  Germanicae.  Luth.  praefat.  ad  lib.  de  concil.  Protest.  34.  ministronim.  4. 
Conclus.     That  generally  all  writers  at  the  beginning  of  the  Reformation. 

'  Si  accusasse  sufficiet,  quis  erit  innocens? 

s  Nee  nos  obniti  contra,  nee  tendere  tantuin 


Sflffi 


cnnus 


PREFACE.  liii 

on  this  heap  of  good  meaning,  these  few,  as  I  suppose, 
equitable  demands. 

First,  Not  to  prosecute  men  into  odious  appella- 
tions ;  and  then  themselves,  who  feigned  the  crime, 
pronounce  the  sentence  :  like  him,  who  said  of  one 
brought  before  him,  If  he  be  not  guilty,  it  is  fit  he 
should  be :  involving  themselves  in  a  double  guilt,  of 
falsehood  and  malice ;  and  the  aspersed  parties  in  a 
double  misery,  of  being  belied  in  what  they  are,  and 
hated  for  what  they  are  not.  If  a  man  be  not  what 
such  men  would  have  him,  it  is  odds,  but  they  will 
make  him  what  he  is  not :  if  what  he  really  is  do  not 
please,  and  that  be  not  enough  to  render  him  odious, 
he  shall  sure  enouo^h  be  more.  Ithacius  will  make  all 
Priscillianists,  who  are  any  thing  more  devout  than 
himself.''  If  men  do  but  desire  to  see  with  their  own 
eyes,  presently  they  are  enrolled  of  this,  or  that  sect ; 
every  mispersuasion  being  beforehand  in  petitions, 
sermons,  &c.  rendered  odious  and  intolerable :  in  such 
a  course,  innocency  itself  cannot  go  long  free.  Chris- 
tians deal  with  one  another  in  earnest,  as  children  in 
their  plays  clap  another's  coat  upon  their  fellow's 
shoulder,  and  pretending  to  beat  that,  cudgel  him 
they  have  clothed  with  it.  '  What  shall  be  given  unto 
thee,  oh  thou  false  tongue  V  If  we  cannot  be  more  cha- 
ritable, let  us  be  more  ingenuous.  Many  a  man  hath 
been  brought  to  a  more  favourable  opinion  of  such  as 
are  called  by  dreadful  names,  than  formerly,  by  the 
experience  of  false  impositions  on  himself 

Secondly,  Not  to  clothe  our  differences  with  ex- 
pressions, fitting  them  no  better  than  Saul's  armour 
did  David  :  nor  make  them  like  a  little  man  in  a  bom- 
bast coat  upon  stilts,  walking  about  like  a  giant.  Our 
little  differences  may  be  met  at  every  stall,  and  in  too 
many  pulpits,  swelled  by  unbefitting  expressions,  into 

'■  Snip.  Sever.  K[>ist.  Ili^t.  Ecclcs. 


liv  PREFACE. 

such  a  formidable  bulk,   as  poor  creatures  are  even 
startled  at  their  horrid  looks  and  appearance :  whilst 
our  own  persuasions  are  set  out  prjjuaai  (ivaaivoig^  with 
silken  words,  and   gorgeous  apparel,   as   if  we   sent 
them  into  the  world  a  wooing.     Hence,  whatever  it  is, 
it   must    be   temple    building  ;    God's    government ; 
Christ's  sceptre,  throne,  kingdom ;  the  only  way,  that, 
for  want  of  which,  errors,  heresies,  sins,  spring  among 
us,  plagues,  judgments,  punishments  come  upon  us. 
To  such  things  as  these  all  pretend,  who  are  very  con- 
fident they  have  found  out  the  only  way.     Such  big 
words  as  these  have  made  us  believe,  that  we  are 
mortal  adversaries  (I  speak  of  the  parties  at  variance 
about   government),  that   one   kingdom,  communion, 
heaven  cannot  hold  us.     Now  truly  if  this  course  be 
followed  so  to  heighten  our  differences,  by  adorning 
the  truth  we  own  with  such  titles  as  it  doth  not  merit ; 
and  branding  the  errors  we  oppose  with  such  marks, 
as  in  cold  blood  we  cannot  think  they  themselves,  but 
only  in  their  (by  us  supposed)  tendance  do  deserve ; 
I  doubt  not,  but  that  it  will  be  bitterness  unto  us  all 
in  the  end.     And,  query,  whether  by  this  means,  many 
have  not  been  brought  to  conceive   the  kingdom  of 
Jesus  Christ,  which  himself  affirms  to  be  within  us,  to 
consist  in  forms,  outward  order,  positive  rules,  and  ex- 
ternal government.     I  design  none,  but  earnestly  desire, 
that  the  two  great  parties,  at  this  day  litigant  in  this 
kingdom,  would  seriously  consider,  what  is  like  to  be 
the  issue  of  such  proceedings;  and  whether  the, mys- 
tery of  godliness,  in  the  power  thereof,  be  like  to  be 
propagated  by  it.     Let  not  truth  be  weighed  in  the 
balance  of  our  interest.     Will  not  a  dram  of  that  turn 
the  scale  with  some  against  many  arguments  ?    Power 
is  powerful  to  persuade. 

Thirdly,   Not  to  measure  men's  judgments  by  their 

'  Pint.  AjKi|'htliey. 


PREFACE.  Iv 

subscribing,  or  refusing  to  subscribe  petitions  in  these 
days  about  church-government.  For  subscribers,  would 
every  one  could  not  see,  with  what  a  zealous  nescience, 
and  implicit  judgment  many  are  led.  And  for  re- 
fusers, though  perhaps  they  could  close  with  the  general 
words,  wherewith  usually  they  are  expressed ;  yet 
there  are  so  many  known  circumstances,  restraining 
those  words  to  particular  significations,  directing  them 
to  by  and  secondary  tendencies,  as  must  needs  make 
some  abstain.  For  mine  own  part,  from  subscribing 
late  petitions  about  church-government,  I  have  been 
withheld  by  such  reasons  as  these. 

1.  I  dare  not  absolutely  assert,  maintain,  and  abide 
by  it  (as  rational  men  ought  to  do  every  clause,  in  any 
thing  owned  by  their  subscription)  that  the  cause  of  all 
the  evils,  usually  annumerated  in  such  petitions,  is  the 
want  of  church-government,  taking  it  for  any  govern- 
ment that  ever  yet  was  established  amongst  men,  or  in 
notion  otherwise  made  known  unto  me.  Yea,  I  am 
confident  that  more  probable  causes  in  this  juncture  of 
time  might  be  assigned  of  them.  Neither  can  any  be 
ignorant,  how  plentifully  such  evils  abounded,  when 
church  discipline  was  most  severely  executed.''  And, 
lastly,  I  am  confident  that  whoever  lives  to  see  them 
suppressed  by  any  outward  means  (when  spiritual 
weapons  shall  be  judged  insufficient),  will  find  it  to  be, 
not  any  thing  either  included  in,  or  necessarily  an- 
nexed unto,  church  discipline  that  must  do  it;  but 
some  other  thing,  not  unlike  that,  which  in  days  of 
yore,  when  all  the  world  wandered  after  the  beast,  sup- 
pressed all  truth  and  error,  but  only  what  the  arch  enemy 
of  Jesus  Christ  was  pleased  to  hold  out  to  be  believed. 
But  of  this  afterward. 

2.  I  dare  not  affirm  that  the  parliament  hath  not 
established  a  government  already,  for  the  essentials  ot 

^  Vid.  calal.  liaerel.  apiid  Tcrtul.  dc  prwscript.  Epipban:  Aug.  Vincent. 


\vi 


PREFACE. 


it,  themselves  affirming  that  they  have/  and  their  ordi' 
nances  about  rulers,  rules,  and  persons  to  be  ruled  (the 
*  requisita'  and  materials  of  government)  being  long 
since  extant.  Now  to  require  a  thing  to  be  done  by 
them,  who  affirm  that  they  have  already  done  it,  argues 
either  much  weakness,  or  supine  negligence  in  ourselves, 
not  to  understand  what  is  effected  ;  or  a  strong  imputa- 
tion on  those  that  have  done  it,  either  fraudulently  to 
pretend  that  which  is  false,  or  foolishly  to  averse  what 
they  do  not  understand.  Yet  though  I  have  learned  to 
obey,  as  far  as  lawfully  I  may,  my  judgment  is  exceed- 
ingly far  from  being  enslaved,  and  according  to  that,  by 
God's  assistance,  shall  be  my  practice  ;  which  if  it  run 
cross  to  the  prescriptions  of  authority,  it  shall  cheerfully 
submit  to  the  censure  thereof.  In  the  mean  time,  all 
petitioning  of  any  party  about  this  business,  seems  to 
thwart  some  declarations  of  the  house  of  commons, 
whereunto  I  doubt  not  but  they  intend  for  the  main 
inviolably  and  unalterably  to  adhere.  Add  hereunto, 
that  petitioning  in  this  kind  was  not  long  since  voted 
breach  in  privilege,  in  them  who  might  justly  expect 
as  much  favour  and  liberty  in  petitioning,  as  any  of 
their  brethren  in  the  kingdom ;  and  I  have  more  than 
one  reason  to  suppose,  that  the  purpose  and  design  of 
theirs  and  others,  was  one  and  the  same. 

3.  There  are  no  small  grounds  of  supposal,  that 
some  petitions  have  not  their  rise  from  amongst  them 
by  whom  they  are  subscribed  ;  but  that  the  spring  and 
master  wheels  giving  the  first  motion  to  them,  are 
distant  and  unseen  :  myself  having  been  lately  urged 
to  subscription  upon  this  ground,  that  directions  were 
had  for  it  from  above  (as  we  use  to  speak  in  the 
country),  yea,  in  this  I  could  say  more  than  I  intend, 
aiming  at  nothing  but  the  quieting  of  men's  spirits, 

'  Ego  ancillaj  tuaj  fidcm  liabui :    nonne  tu  impudens,  qui  iiec    iDilii  i])si  credb? 
Philos.  apud  Plut,  apophili. 


PREFACE.  Jvii 

needlessly  exasperated ;  only  I  cannot  but  say,  that 
honest  men  ought  to  be  very  cautious  how  they  put 
themselves  upon  any  engagement,  that  might  make  any 
party  or  faction  in  the  kingdom ;  suppose  that  their 
interest  in  the  least  measure  doth  run  cross  to  that  of 
the  great  council  thereof,  thereby  to  strengthen  the 
hands  or  designs  of  any,  by  occasioning  an  opinion 
that  upon  fresh  or  new  divisions  (which  God  of  his 
mercy  prevent),  we  would  not  adhere  constantly  to  our 
old  principles,  walking  according  to  which  we  have 
hitherto  found  protection  and  safety.  And  I  cannot 
but  be  jealous  for  the  honour  of  our  noble  parliament, 
whose  authority  is  every  day  undermined,  and  their 
regard  in  the  affections  of  the  people  shaken,  by  such 
dangerous  insinuations,  as  though  they  could  in  an  hour 
put  an  end  to  all  our  disturbances,  but  refuse  it.  This 
season  also  for  such  petitions  seems  to  be  very  un- 
seasonable, the  greatest  appearing  danger  impendent  to 
this  kingdom  being  from  the  contest  about  church- 
government,  which  by  such  means  as  this  is  exceed- 
ingly heightened,  and  animosity  added  to  the  parties  at 
variance. 

4,  A  particular  form  of  church  discipline  is  usually 
in  such  petitions,  either  directly  expressed,  or  evi- 
dently pointed  at,  and  directed  unto,  as  that  alone 
which  our  covenant  engageth  us  to  embrace.  Yea,  as 
though  it  had  long  since  designed  that  particular  way, 
and  distinguished  it  from  all  others,  the  embracing  of 
it  is  pressed  under  the  pain  of  breach  of  covenant,  a 
crime  abhorred  of  God  and  man.  Now  truly  to  sup- 
pose that  our  covenant  did  tie  us  up  absolutely  to  any 
one  formerly  known  way  of  church  discipline,  the 
words  formally  engaging  us  into  a  disquisition  out  of 
the  word,  of  that  which  is  agreeable  to  the  mind  and 
will  of  God,  is  to  me  such  a  childish,  ridiculous,  selfish 
conceit,  as  I  believe  no  knowing  men  will  once  enter- 


Iviii 


PREFACE. 


tain,  unless  prejudice  begotten  by  their  peculiar  interest 
hath  disturbed  their  intellectuals.  For  my  part,  I 
know  no  church  government  in  the  world  already  es- 
tablished amongst  any  sort  of  men,  of  the  truth  and 
necessity  whereof,  I  am  convinced  in  all  particulars ; 
especially  if  I  may  take  their  practice  to  be  the  best 
interpreter  of  their  maxims. 

Fourthly,  Another  '  postulatum'  is,  that  men  would 
not  use  an  over  zealous  speed,  upon  every  small  differ- 
ence, to  characterize  men  (otherwise  godly  and  peace- 
able) as  sectaries,  knowing  the  odiousness  of  the  name,*" 
among  the  vulgar,  deservedly  or  otherwise  imposed, 
and  the  evil  of  the  thing  itself,  rightly  apprehended, 
whereunto  lighter  differences  do  not  amount.  Such 
names  as  this  I  kaow  are  arbitrary,  and  generally  serve 
the  wills  of  the  greater  number.  They  are  commonly 
sectaries,  who,  'jure  aut  injuria,'  are  oppressed.  Nothing 
was  ever  persecuted  under  an  esteemed  name.  Names 
are  in  the  power  of  many,  things  and  their  causes  are 
known  to  few.  There  is  none  in  the  world  can  give 
an  ill  title  to  others,  which  from  some  he  doth  not  re-  ^ 
ceive;  the  same  right  which  in  this  kind  I  have  towards 
another,  he  hath  towards  me  ;  unless  I  affirm  myself 
to  be  infallible,  not  so  he.  Those  names  which  men 
are  known  by,  when  they  are  oppressed,  they  com- 
monly use  against  others,  whom  they  seek  to  oppress. 
I  would  therefore  that  all  horrid  appellations,  as  in- 
creasers  of  strife,  kindlers  of  wrath,  enemies  of  charity, 
food  for  animosity,  were  for  ever  banished  from 
amongst  us.  Let  a  spade  be  called  a  spade,  so  v/e 
take  heed  Christ  be  not  called  Beelzebub.  I  know 
my  profession  to  the  greatest  part  of  the  world  is  sec- 
tarism,  as  Christianity;  amongst  those  who  profess  the 
name  of  Christ,  to  the  greatest  number  I  am  a  sectary, 

'"  Nunc  vero  si  nominis  odium  est,  quis  nomiiiuni  reatus?  qu»  accusatio  voca- 
bulorum?  nisi  aut  Barbaruni  sonat  aliqua  vox  iioniiiiis,  aut  maledicuni,  aut  inipu- 
dicura?   Tertul.  Apol. 


PREFACE.  lix 

because  a  Protestant ;"  amongst  Protestants,  at  least  the 
one  half  account  all  men  of  my  persuasion,  calvinisti- 
cal,  sacramentariam  sectaries ;  amongst  these  again,  to 
some  I  have  been  a  puritanical  sectary,  an  Arian 
heretic,  because  anti-prelatical;  yea,  and  amongst  these 
last,  not  a  few  account  me  a  sectary,  because  I  plead 
for  presbyterial  government  in  churches ;  and  to  all 
these  am  I  thus  esteemed,  as  I  am  fully  convinced, 
causelessly,  and  erroneously.  What  they  call  sectarism, 
I  am  persuaded  is  '  ipsissima  Veritas,'  the  '  very  truth 
itself,'  to  which  they  also  ought  to  submit;  that  others 
also,  though  upon  false  grounds,  are  convinced  of  the 
truth  of  their  own  persuasion,  I  cannot  but  believe ; 
and  therefore  as  I  find  by  experience,  that  the  horrid 
names  of  heretic,  schismatic,  sectary,  and  the  like, 
have  never  had  any  influence  or  force  upon  my  judg- 
ment, nor  otherwise  moved  me,  unless  it  were  unto 
retaliation ;  so  I  am  persuaded  it  is  also  with  others, 
for  '  homines  sumus,'  forcing  them  abroad  in  such 
liveries,  doth  not  at  all  convince  them,  that  they  are 
servants  to  the  master  of  sects  indeed,  but  only  makes 
them  wait  an  opportunity  to  cast  the  like  mantle  on 
their  traducers.  And  this  usually  is  the  beginning  of 
arming  the  more  against  the  few  witli  violence,  im- 
patient of  bearing  the  burdens,  which  they  impose  on 
others'  shoulders  ;  by  means  whereof  Christendom  hath 
been  made  a  theatre  of  blood,  and  one  amongst  all, 
after  that  by  cruelty  and  villany  he  had  prevailed 
above  the  rest,  took  upon  him  to  be  the  only  dictator 
in  Christian  reliorion.     But  of  this  afterward. 

o 

Now  by  the  concession  of  these,  as  1  hope,  not  un- 
equitable demands,  thus  much  at  least  I  conceive  will 
be   attained,   viz.   That  a  peaceable   dissent  in    some 

"  Acts  xxiv.  14.  xxviii.  2'2.  Ihtrcsis  cliristiariDruiii.  Tertul.  Secla  Clirist.  Id. 
Hcrcsis  catholica,  ct  lia-rt'sis  saiictissiiiia,  Constant.  Plpisf.  ('Iir.  Syrac.  iiiislenta  sys- 
(cnia  :  <iiio  juobarc  coiiatur  Calviniaiios  isst  lift'iclicoi.  Iluii.  Calv.  Tur.  Andrews 
Ej)ibl.  ad  Molin. 


Ix  PREFACE. 

smaller  things,  disputable  questions,  not  absolutely 
necessary  assertions,  deserves  not  any  rigid  censure, 
distance  of  affections,  or  breach  of  Christian  commu- 
nion and  amity.  In  such  things  as  these,  '  veniam 
petimusque  damusque  vicissim  :'  if  otherwise,  I  profess 
I  can  hardly  bring  my  mind  to  comply  and  close  in 
with  them,  amongst  whom  almost  any  thing  is  lawful 
but  to  dissent. 

These  things  being  premised,  I  shall  now  set  down, 
and  make  public  that  proposal,  which  heretofore  I 
have  tendered,  as  a  means  to  give  some  light  into  a 
way  for  the  profitable  and  comfortable  practice  of 
church  government ;  drawing  out  of  general  notions 
what  is  practically  applicable,  so  circumstantiated,  as 
of  necessity  it  must  be.  And  herein  I  shall  not  alter 
any  thing,  or  in  the  least  expression  go  off  from  that 
which  long  since  I  drew  up  at  the  request  of  a  worthy 
friend,  after  a  discourse  about  it ;  and  this,  not  only 
because  it  hath  already  been  in  the  hands  of  many,  but 
also  because  my  intent  is  not,  either  to  assert,  dispute, 
or  make  out  any  thing  farther  of  my  judgment  in  these 
things,  than  I  have  already  done  (hoping  for  more 
leisure  so  to  do,  than  the  few  hours  assigned  to  the 
product  of  this  short  appendix  will  permit),  but  only  by 
way  of  a  defensative,  to  evince,  that  the  rumours  which 
have  been  spread  by  some,  and  entertained  by  others, 
too  greedily  about  this  matter,  have  been  exceeding- 
causeless  and  groundless  ;  so  that  though  my  second 
thoughts  have,  if  I  mistake  not,  much  improved  some 
particulars  in  this  essay,  yet  I  cannot  be  induced,  be- 
cause of  the  reason  before  recounted  (the  only  cause  of 
the  publication  thereof),  to  make  any  alteration  in  it ; 
only  I  shall  present  the  reader  with  some  few  things, 
which  gave  occasion  and  rise  to  this  proposal.     As, 

(1 .)  A  fervent  desire  to  prevent  all  farther  division 
and  separation,  disunion  of  minds  amongst  godly  men, 


PREFACE.  Ixi 

suspicions  and  jealousies  in  the  people  towards  their 
ministers,  as  aiming  at  power  and  unjust  domination 
over  them,  fruitless  disputes,  languishings  about  un- 
profitable questions,  breaches  of  charity  for  trifles,  ex- 
asperating the  minds  of  men  one  against  another ;  all 
which  growing  evils,  tending  to  the  subversion  of 
Christian  love,  and  the  power  of  godliness,  with  the 
disturbance  of  the  state,  are  too  much  fomented  by  that 
sad  breach  and  division,  which  is  here  attempted  to  be 
made  up. 

(2.)  A  desire  to  work  and  draw  the  minds  of  all  my 
brethren  (the  most  I  hope  need  it  not)  to  set  in  for  a 
thorough  reformation,  and  for  the  obtaining  of  holy 
communion,  to  keep  off  indiiferently  the  unworthy  from 
church  privileges,  and  profaning  of  holy  things.  Where- 
unto,  I  presumed,  the  discovery  of  a  way  whereby 
this  might  be  effected,  without  their  disturbance  in  their 
former  station,  would  be  a  considerable  motive. 

(3.)  A  consideration  of  the  paucity  of  positive  rules 
in  the  Scripture  for  church  government,  with  the  great 
difficulty  of  reducing  them  to  practice  in  these  present 
times  (both  sufficiently  evidenced  by  the  endless  dis- 
putes, and  irreconcilable  differences  of  godly,  precious, 
and  learned  men  about  them),  made  me  conceive,  that 
the  practice  of  the  apostolical  churches,  doubtless  for  a 
lime  observed  in  those  immediately  succeeding,  would 
be  the  best  external  help  for  the  right  interpretation  of 
those  rules  we  have,  and  pattern  to  draw  out  a  church 
way  by.  Now  truly  after  my  best  search  and  inquiry 
into  the  first  churches  and  their  constitution,  framing 
an  idea  and  exemplar  of  them,  this  poor  heap  following 
seems  to  me  as  like  one  of  them,  as  any  thing  that  yet 
I  have  seen ;  nothing  at  all  doubting,  but  that  if  a 
more  skilful  hand  had  the  limning  of  it,"  the  propor- 
tions, features,  and  lines,  would  be  very  exact,  equal, 

"  'Afxi^cu  J'  L/<rT6fa«  ftafTu^ti;  s-o<j)»t«to( ,  Piud.  Od.  1.  Olyin. 


Ixii  PREFACE. 

and  parallel ;  yea,  did  not  extreme  haste  now  call  it 
from  me,  so  that  I  have  no  leisure,  so  much  as  to  tran- 
scribe the  first  draught,  I  doubt  not  but  by  God's  as- 
sistance, it  might  be  so  set  forth,  as  not  to  be  thought 
altogether  undesirable,  if  men  would  but  a  little  lay 
aside  beloved  pre-conceptions.  But  the  printer  stays 
for  every  line ;  only  I  must  entreat  every  one  that  shall 
cast  a  candid  eye  on  this  unwillingly  exposed  embryo, 
and  rude  abortion,  that  he  would  assume  in  his  mind 
any  particular  church  mentioned  in  the  Scripture,  as 
of  Jerusalem,  Corinth,  Ephesus,  or  the  like,  consider 
the  way  and  state  they  were  then,  and  some  ages  after, 
in  respect  of  outward  immunities  and  enjoyments;  and 
tell  me,  whether  any  rational  man  can  suppose,  that 
either  there  were  in  those  places  sundry  particular 
churches,  with  their  distinct,  peculiar  officers,  acting 
in  most  pastoral  duties  severally  in  them,  as  distin- 
guished and  divided  into  entire  societies,  but  ruling 
them  in  respect  of  some  particulars  loyally  in  combi- 
nation, considered  as  distinct  bodies;  or  else,  that  they 
were  such  single  congregations,  as  that  all  that  power 
and  authority  which  was  in  them,  may  seem  fitly  and 
conveniently  to  be  intrusted  witb  a  small  handful  of 
men,  combined  under  one  single  pastor,  with  one,  two, 
or  perhaps  no  associated  elders.  More  than  this  I 
shall  only  ask,  whether  all  ordinary  power  may  not, 
without  danger,  be  asserted  to  reside  in  such  a  church 
as  is  here  described,  reserving  all  due  right  and  au- 
thority to  councils  and  magistrates?  Now  for  the 
fountain,  seat,  and  rise  of  this  power,  for  the  just  dis- 
tribution of  it,  between  pastors  and  people,  this  is  no 
place  to  dispute;  these  following  lines  were  intended 
merely  to  sedate  and  bury  such  contests,  and  to  be 
what  they  are  entitled. 


A  COUNTRY  ESSAY, 


Our  long  expectation  of  some  accommodation*  between  the 
dissenting-  parties  about  church  government,  being  now  al- 
most totally  frustrate ;  being  also  persuaded  partly  through 
the  apparent  fruitlessness  of  all  such  undertakings,  partly 
by  other  reasons,  not  at  this  time  seasonable  to  be  expressed, 
that  all  national  disputes  tending  that  way,  will  prove  birth- 
less  tympanies ;  we  deem  it  no  ungrateful  endeavour,  waving 
all  speculative  ideas,  to  give  an  essay  in  such  expressions, 
as  all  our  country  friends,  concerned  in  it,  may  easily  appre- 
hend, of  what  we  conceive  amongst  us  may  really  be  reduced 
to  comfortable  and  useful  practice :  concealing  for  awhile 
all  arguments  for  motives  and  inducements  unto  this  way, 
with  all  those  rocks  and  shelves,  appearing  very  hideous  in 
former  proposals,  which  we  strive  to  avoid ;  until  we  perceive 
whether  any  of  our  giants  in  this  controversy  will  not  come 
and  look  and  so  overcome  it,  that  at  first  dash  the  whole 
frame  be  irrecoverably  ruined. 

Neither  would  we  have  any  expect  our  full  sense  to  each 
particular  imaginable  in  this  business;  it  being  only  a  heap 
of  materials,  most  what  unhewed,  that  we  intend,  and  not  a 
well  compacted  fabric  ;  and  if  the  main  be  not  condemned, 
we  are  confident  no  difference  will  ensue  about  particulars, 
which  must  have  their  latitude.  However,  if  it  be  received 
as  candidly  as  it  is  offered,  no  inconvenience  will  ensue. 
Now  that  the  whole  may  be  better  apprehended,  and  the 
reasons,  if  not  the  necessity  of  this  undertaking  intimated, 
we  shall  premise  some  things  concerning  the  place,  and  per- 
sons, for  whose  use  is  this  proposal. 

First,  For  ministers.  The  place  having  all  this  while, 
through  the  goodness  of  God,  been  preserved  in  peace  and 
quietness,  and  by  the  rich  supply  of  able  men  sent  hither  by 

P  The  form  beiiip  given  to  tliis  essay  al  llie  first,  I  thought  not  good  lo  alter  any 
thing  about  it. 


64    A  COUNTRY  ESSAY  FOR  THE  PRACTICE. 

parliament,  there   are  in  many  parishes,  godly,  orthodox, 
peace-loving  pastors. 

Secondly,  For  the  people. 

1.  Very  many,  as  in  most  other  places,  extremely  igno- 
rant, worldly,  profane,  scandalously  vicious. 

2.  Scarcely  any  parish  where  there  are  not  some  visibly 
appearing,  of  all  ages,  sexes,  and  conditions,  fearing  God, 
and  walking  unblameably  with  a  right  foot,  as  beseemeth  the 
gospel :  though  in  some  places,  they  are  but  like  the  berries 
after  the  shaking  of  an  olive-tree. 

3.  Amongst  these  very  few  gifted,  fitted,  or  qualified  for 
government. 

4.  Many  knowing  professors,  and  such  of  a  long  standing, 
inclined  to  separation,  unless  some  expedient  may  be  found 
for  comfortable  communions ;  and  in  this  resolution  seem  to 
be  settled  to  a  contempt  of  allurements  and  threatenings. 

5.  Seducers  everywhere  lying  in  wait  to  catch  and  de- 
ceive well-meaning  souls,  any  thing  discontented  with  the 
present  administration  of  church  affairs. 

6.  Upon  all  which  it  appears,  that  comfortable  commu- 
nion is  not  to  be  attained,  within  the  bounds  of  respective 
parishes. 

Farther  to  carry  on  our  intentions,  we  would  desire  of 
authority, 

1 .  That  our  divisions  may  not  be  allotted  out  by  our  com- 
mittees, who,  without  other  consideration,  have  bounded  us 
with  the  precincts  of  high  constables ;  but  be  left  to  the 
prudence  of  ministers,  and  other  Christians,  willingly  asso- 
ciating themselves  in  the  work. 

2.  That  men  placed  in  civil  authority  may  not,  by  virtue 
of  their  authority,  claim  any  privilege  in  things  purely  eccle- 
siastical. 

In  the  several  parishes  let  things  be  thus  ordered. 

1.  Let  every  minister  continue  in  his  station,  taking  es- 
pecial care  of  all  them  that  live  within  the  precincts  of  his 
parish ;  preaching,  exhorting,  rebuking,  publickly,  and  from 
house  to  house,  warning  all,  using  all  appointed  means  to 
draw  them  to  Jesus  Christ,  and  the  faith  of  the  gospel,  waiting 
with  all  patience  on  them  that  oppose  themselves,  until  God 
give  them  repentance  to  the  acknowledging  of  the  truth ;  and 
in  so  doing,  rest  upon  the  calling  he  hath  already  received* 


OF  CHURCH  GOVEUNMENT  THERE.      65 

2.  Let  the  respective  elders  of  the  several  parishes,  to  be 
chosen  according  to  the  ordinance  of  parliament  (annually, 
or  otherwise)  join  with  the  ministers,  in  all  acts  of  rule  and 
admonition,  with  those  other  parts  of  their  charge,  which  the 
parochial  administration  doth  require. 

3.  Let  all  criminal  things,  tending  to  the  disturbance  of 
that  church  administration  which  is  amongst  them,  be  by 
the  officers  orderly  delated  to  such  as  the  civil  magistrate 
shall  appoint,  to  take  cognizance  and  determine  of  such 
things. 

And  thus  far  have  we  proposed  nothing  new,  nothing  not 
common  ;  neither  in  that  which  follows  is  there  any  thing  so 
indeed,  may  it  be  but  rightly  apprehended. 

For  the  several  combinations  of  ministers  and  people. 

1.  Let  the  extremes  of  the  division  not  be  above  eight 
or  ten  miles  distant,  and  so  the  middle  or  centre  not  more 
than  four  or  five  miles  from  any  part  of  it,  which  is  no  more 
than  some  usually  go  to  the  preaching  of  the  word,  and  in 
which  space  Christians  are  generally  as  well  known  to  one 
another  in  the  country,  as  almost  at  the  next  door  in  cities  ; 
but  yet  this  may  be  regulated  according  to  the  number  of 
professors  fit  for  the  society  intended,  which  would  not  be 
above  five  hundred,  nor  under  one  hundred. 

2.  In  this  division  let  there  be,  in  the  name  of  Christ  and 
the  fear  of  God,  a  gathering  of  professors  (visible  saints,  men 
and  women  of  good  knowledge,  and  upright  conversation,  so 
holding  forth  their  communion  with  Christ)  by  their  own  de- 
sire,and  voluntary  consent,  into  one  body  uniting  themselves, 
by  virtue  of  some  promissory  engagement,  or  otherwise,  to 
perform  all  mutual  duties,  to  walk  in  love  and  peace,  spi- 
ritual and  church  communion,  as  beseemeth  the  gospel. 

3.  Let  every  one  so  assembling  have  liberty,  at  some  of 
the  first  meetings,  to  except  against  another,  whether  minis- 
ter or  others,  so  it  be  done  with  a  spirit  of  meekness,  and  sub- 
mission of  judgment ;  or  to  demand  such  questions  for  satis- 
faction as  shall  be  thought  fit  to  be  propounded. 

4.  When  some  convenient  number  are  thus  assembled, 
let  the  ministers,  if  men  of  approved  integrity  and  abilities, 
be  acknowledged  as  elders  respectively,  called  to  teach  and 
rule  in  the  church,  by  virtue  of  their  former  mission,  and  bg 

VOL.   XV.  ¥ 


§^  A    COUNTRY     ESSAY     FOR    THE     PRACTlCt 

assumed  to  be  so  to  this  society,  by  virtue  of  their  voluntary 
consent  and  election. 

5.  Let  the  ministers  engage  themselves  in  a  special  man- 
ner to  watch  over  this  flock,  every  one  according  to  his  abili- 
ties, both  in  teaching,  exhorting,  and  ruling,  so  often  as  oc- 
casion shall  be  administered,  for  things  that  contain  eccle- 
siastical rule  and  church  order;  acting  jointly  and  as  in  a 
classical  combination,  and  putting  forth  all  authority  that 
such  classes  are  intrusted  with. 

6.  If  it  be  judged  necessary  that  any  officers  be  added  to 
them  for  the  purpose  before  named,  let  them  be  chosen  by 
the  consent  of  the  multitude. 

7.  If  not,  let  the  ministers  have  the  whole  distributed 
among  themselves,  respectively  according  to  the  difference  of 
their  gifts;  reserving  to  the  people  their  due  and  just  pri- 
vileges. 

8.  Let  this  congregation  assemble  at  the  least  once  in  a 
month  for  the  celebration  of  the  communion,  and  other  things 
them  concerning ;  the  meeting  of  the  ministers  may  be  ap- 
pointed by  authority,  for  those  of  a  classis. 

9.  If  any  one  after  his  admission  be  found  to  walk  un- 
worthily, let  him,  after  solemn  repeated  admonition,  be  by 
joint  consent  left  to  his  former  station. 

10.  Let  any  person,  in  any  of  the  parishes  combined  as 
before,  that  is  desirous  to  be  admitted  into  this  society,  as 
is  thought  fit,  be  received  at  any  time. 

11.  If  the  number  in  process  of  time  appear  to  be  too 
great,  let  it  be  divided,  and  subdivided  according  to  conve- 
niency. 

12.  Any  one  of  the  ministers  may  administer  the  sacra- 
ment, either  to  some,  or  all  of  these,  in  their  several  parishes, 
or  at  the  common  meeting,  as  opportunity  shall  serve. 

13.  Let  the  rules  of  admission  into  this  society  and  fel- 
lowship.be  scriptural,  and  the  things  required  in  the  mem- 
bers only  such  as  all  godly  men  affirm  to  be  necessary  for 
every  one  that  will  partake  of  the  ordinances  with  profit  and 
comfort,  special  care  being  taken  that  none  be  excluded, 
who  have  the  least  breathings  of  soul  in  sincerity  after  Jesus 
Christ. 

Now  beyond  these  generals  for  the  present  we  judge  it 


OF  CHURCH  GOVERNMENT  THERE.       67 

needless  to  express  ourselves,  or  otherwise  to  confirm  what 
we  have  proposed,  each  assertion  almost  directly  pointino- 
out  unto  what,  in  that  particular,  we  do  adhere,  which  being 
sufficiently  confirmed  by  others,  were  but  a  superfluous  la- 
bour to  undertake;  neither  shall  we  trouble  you  with  a  cata- 
logue of  conveniences,  whereof  men  are  put  upon  an  express 
annumeration  when  otherwise  they  do  not  appear,  but  com- 
mit the  consideration  of  the  tendence  of  the  whole  to  every 
one's  judgment;  and  conclude  with  the  removal  of  a  few  ob- 
vious objections,  being  resolved  hereafter,  by  God's  assist- 
ance, to  endeavour  satisfaction  about  this  way  unto  all ;  un- 
less to  such  as  shall  be  so  simple  or  malicious  as  to  ask,  whether 
this  way  be  that  of  the  Presbyterians  or  Independents. 

Obj.  1.   By  this  means  parishes  will  be  unchurched. 

Ans.  1.  If  by  churches  you  understand  such  entire  socie- 
ties of  Christians,  as  have  all  church  power,  both  according 
to  right  and  exercise,  in  and  amongst  themselves,  as  Inde- 
pendents speak  of  congregations,  then  they  were  never 
churched  by  any. 

2.  If  only  civil  divisions  of  men  that  may  conveniently  be 
taught  by  one  pastor,  and  ruled  by  elders,  whereof  some  may 
be  fit  to  partake  of  all  the  ox'dinances,  some  not,  as  Presby- 
terians esteem  them,  then  by  this  way  they  receive  no  injury, 
nor  are  abridged  of  any  of  their  privileges. 

Obj.  2.  This  is  to  erect  churches  amongst  churches,  and 
against  churches. 

Ans.  No  such  thing;  but  a  mere  forming  of  one  church 
with  one  presbytery. 

Obj.  3,  It  is  against  the  parliament's  ordinance  to  as- 
sume a  power  of  admitting  and  excluding  of  church  members, 
not  exactly  according  to  their  rule,  nor  subordinate  to  the 
supervising  of  such  as  are  appointed  by  them. 

Ans.  1.  For  the  rules  set  out  by  ordinance,  we  conceive 
that  the  church  officers  are  to  be  interpreters  of  them,  until 
appeal  be  made  from  them,  unto  which  we  shall  submit ;  and 
if  it  be  so  determined  against  us  that  any  be  put  on  our  com- 
munion, '  ipsi  viderint,'  we  shall  labour  to  deliver  our  own 
souls. 

2.  Though  the  parliament  forbid  any  but  such  authorita- 
tively to  be  excluded,  yet  it  doth  not  command  that  any  be 
admitted  but  such  as  desire  it;  and  we  shall  prav  for  such 

f2 


68  A    COUNTRY     ESSAY     FOK    THE    PRACTICE 

a  blessing  upon  the  work  of  our  ministry,  as  will  either  pre- 
pare a  man  for  it,  or  persuade  them  '  pro  tempore'  from  it ; 
unless  they  be  stubbornly  obstinate,  or  openly  wicked ,  against 
whom  we  hope  for  assistance  ;  unto  objections  arising  from 
trouble  and  inconvenience,  we  answer,  it  cost  more  to  redeem 
their  souls. 

The  God  of  peace  and  unity  give  the  increase. 

' Si  quid  novisti  rectius  istis, 

Candidas  iinperti,  si  non,  liis  utere.' 

And  this  is  all  which  for  the  present  I  shall  assert  in  this 
business,  and  this  also  is  my  own  vindication :  time  and  lei- 
sure may  give  me  advantage  hereafter  (if  God  permit)  to  deal 
seriously  in  this  cause;  in  the  mean  time,  it  is  not  unknown 
to  many,  that  so  much  as  this  was  necessary  for  me  to  do, 
and  I  will  not  add  now  any  thing  that  is  not  necessary. 

Now  for  the  other  head  of  the  accusation  about  tolera- 
tion of  errors/  philosophare  volo,  sed  paucis,' something  I  shall 
add  of  my  own  present  judgment  in  this  matter,  but  with 
willing,  express  submission  unto  those,  whom  the  use 
and  experience  of  things,  with  knowledge  of  foreign  parts, 
skill  in  the  rules  of  commonwealths,  acquaintedness  with  the 
affections  and  spirits  of  men,  have  enabled  to  look  punc- 
tually into  the  issues  and  tendencies  of  such  a  toleration. 
The  main  prejudice  against  it  arising  from  the  disturbances 
which  it  naturally  (they  say)  produceth  in  civil  states.  I 
conceive  no  sort  of  men  more  unfit  to  judge  of  this,  than 
those,  whose  abilities  of  learning  do  properly  put  them  upon 
the  discussing  of  this,  and  other  controversies,  as  far  as  they 
are  purely  ecclesiastical ;  no  men  more  frequently  betraying 
narrowness  of  apprehension,  and  weakness  in  secular  affairs. 
For  other  consequences,  I  shall  not  be  much  moved  with 
them,  until  it  be  clearly  determined  whether  be  worse,  he- 
retics, or  hypocrites  ;  to  maintain  an  error,  or  counterfeit 
the  truth;  and  whether  profession  upon  compulsion  be  accept- 
able to  God  or  man  :'^  laying  those  aside,  let  the  thing  itself 
be  a  little  considered. 

Peace  ecclesiastical,  quiet  among  the  churches  (which 
without  doubt  would  be  shaken  by  a  universal  toleration), 
is  that  which  most  men  aim  at  and  desire.  And  truly  he 
that  doth  not,  scarcely  deserves  the  name  and  privilege  of 

<J  Hostits  ab  anirao  libenti  accipiuntur.  Tertul. 


or  CHURCH  GOVERNMENT  THERE.       69 

a  Christian;  unity  in  the  Scripture  is  so  pressed,  so  com- 
manded, and  commended,  that  not  to  breathe  after  it  argues 
a  heart  acted  by  another  spirit  than  that  which  moved  the 
holy  penmen  thereof.     But  yet  every  agreement  and  con- 
sent amongst  men,  professing  the  name  of  Christ,  is  not  the 
unity  and  peace  commended  in  tlie  Scripture :  that  wliich 
some  think  to  be  Christ's  order,  may  perhaps  be  antichris- 
tian  confusion:  the  specious  name  of  unity  may  be  a  cloak 
for  tyranny.     Learned  men  have  reckoned  up  a  sevenfold 
unity'  in  the  papacy,  all    which   notwithstanding    are   far 
enough  from  that  true  evangelical  unity,  which  we  ai-e  bound 
to  labour  for.     Again,  that  which  is  good,  must  be  sought  in 
a  right  manner,  or  it  will  not  be  so  to  us :  peace  and  quiet 
is   desirable;   but   there    must  be   good    causes    and    very 
urgent,  to  make   us   build   our  habitations  out   of   others' 
ruins,  and  roll  our  pillows  in  their  blood  :  I  speak  of  things 
ecclesiastical.     The  historian'  makes  it  a  part  of  the  oration 
spoken  by  Galgacus  the  chieftain   of  the  British  forces,  to 
stir  them  up  against  the  Roman  insolency,  that  when  they 
had  finished  their  depopulations,  then  they  said  they  had 
peace:  the  same  men  have  set  up  bishoprics  in  the  Indies, 
as  their  forefathers  did  colonies  here  and  elsewhere,  with  fire 
and  sword.     I  know  not  how  it  comes  to  pass,  but  so  it  is, 
this  proceeding  with  violence  in  matters   of  religion  hath 
pleased  and  displeased  all  sorts   of  men,  however  distin- 
guished by  a  true  or  false  persuasion,  who  have  enjoyed  a 
vicissitude  of  the  supreme  power  in  any  place,  in  supporting 
or  suppressing  of  them  :  '  ure,  seca,'occide,'  is  the  language 
of  men  backed  with  authority:  '  quod  tibi  fieri  non  vis,  al- 
ter! ne  feceris,'  say  the  same  men  \xnder  oppression:  to  give 
particidar  instances,  were  to  lay  open  that  nakedness,  which 
I  suppose  it  my  duty  rather  to  cover.     What  then,  you  will 
say,  shall  every  one  be  suffered   to  do  what  he  pleaseth? 
You  mean,  think  or  believe  what  he  pleaseth,  or  that  which 
he  is  convinced  to  be  a  truth.     Must  all   sorts  of  men   and 
their  opinions  be  tolerated?  These  questions  are  not  in  one 
word  to  be  resolved  :  many  proposals  are  to  be  confirmed, 

•■  1.  Satanica.  2.  Etiiiiica.  .'!.  Belliiina.  4.  Iscariotica.  .").  Tyrannica.  6.  He- 
Todiana.     7.  Vt-ntris  causa.  Illiricus,  tie  variis  si'Clis  ap.  papistas. 

»  Solitiidineni  ubi  fac'umt,  paccni  a|)pellai)t.  Tacitus  vita  A{;r.  cap.  10. 

'  Human!  juris,  et  naturalis  potcstatis  est,  uiiicuiquc  quod  jiutaveril  colore.  Tertut. 
Quis  imponet  niilii  ncccssitatem  aut  credendi  quod  nolini.  aiit  quod  vcliin  non  cre- 
fiendi.  Lactan. 


70    A  COUNTRY  ESSAY  FOR  THE  PRACTICE 

many  nations  distinguished  and  retained,  before  a  positive 
answer  can  be  given :  take  them  in  their  whole  latitude,  and 
they  may  serve  all  men's  turns.  A  negative  universal  reso- 
lution may  tantamount  unto  :  The  many  intrusted  with  au- 
thority, or  having  that  to  back  them,  ought  not  to  tolerate 
any  of  different  persuasions  from  them,  if  they  suppose  them 
erroneous.  Now  truly  for  my  part,  were  I  in  Spain  or  Italy, 
a  native  of  those  places,  and  God  should  be  pleased  there  to 
reveal  that  truth  of  his  gospel  unto  me,  which  he  hath  done 
in  England,  I  believe  those  states  ought  to  tolerate  me, 
though  they  were  persuaded  that  I  were  the  most  odious 
heretic  under  heaven ;  and  what  punishment  soever  they 
should  impose  on  me  for  my  profession,  would  be  required 
at  their  hands,  unless  they  can  convince  me,  that  God  al- 
lows men  to  slay  his  servants  for  professing  the  gospel,  if 
they  believe  them  to  be  heretics  :  and  so  also  excuse  the 
Jews  in  crucifying  his  dear  son,  because  they  esteemed  him 
as  an  impostor.  Christ  was  once  crucified  amongst  thieves : 
he  may  be  again,  in  them  that  are  so  supposed.  I  shall 
therefore  summarily  set  down  what  I  conceive  in  answer  to 
these  questions,  premising  a  few  things,  if  I  mistake  not, 
universally  granted. 

And  yet  a  word  or  two  concerning  toleration  itself,  that 
some  guess  may  be  given  at  what  we  aim  and  intend  must 
interpose.  Much  discourse  about  toleration  hath  been  of 
late  days  amongst  men,  some  pleading  for  it,  more  against 
it,  as  it  always  must  be.  Toleration  is  the  alms  of  autho- 
rity, yet  men  that  beg  for  it,  think  so  much  at  least  their 
due  :  some  say  it  is  a  sin  to  grant  it,  others  that  it  is  no  less 
to  deny  it:  generally  the  pleaders  of  each  side  have  their 
interest  in  the  cause.  I  never  knew  one  contend  earnestly 
for  a  toleration  of  dissenters,  but  was  so  himself;  nor  any 
for  their  suppression,  but  were  themselves  of  the  persuasion 
which  prevaileth  :  for  if  otherwise,  this  latter  would  argue  a 
a  circumcellion  fury,  wilfully  to  seek  their  own  ruin ;  the 
former  so  much  charity, ^nd  commiseration  of  the  condition 
of  mortality,  as  in  these  days  would  procure  of  the  most  no 
other  livery  but  a  fools-coat.  Who  almost  would  not  ad- 
mire at  such  new  discovered  antipodes,  as  should  offer  to 
assert  an  equal  regiment  of  Trojans  and  Tyrians,"  a  like  re- 

*  Tros,  Tyriusque  niilii  nullo  discriininc  agetur. 


OF  CHURCH  GOVERNMENT  THERE.      71 

^ard  and  allowance  from  authority  for  other  sects,  as  for 
that  whereof  themselves  are  a  share?  Now  amongst  these 
contesters,  few  (nay,  not  any)  have  I  found,  neither  on  the 
one  side  or  the  other,  clearly  and  distinctly  to  define  what 
they  mean  by  toleration,  or  what  is  the  direct  purpose,  sig- 
nification, and  tendence  of  non-toleration  (a  word  in  its  whole 
extent  written  only  in  the  forehead  of  the  man  of  sin),  what 
bounds,  what  terriers  are  to  be  assigned  to  the  one,  or  to  the 
other ;  unto  what  degrees  of  longitude,"^  or  latitude  their  pole 
is  to  be  elevated.  Some  perhaps  by  a  toleration  understood 
a  universal,  uncontrolled  license  'vivendi  ut  velis,'  in  things 
concerning  religion;  that  every  one  may  be  let  alone,  and 
not  so  much  as  discountenanced,  in  doing,  speaking,  acting, 
how, what,  where,  or  when  he  pleaseth,  'in  agendis  et  creden- 
dis  fidei,'  in  all  such  things  as  concern  the  worship  of  God, 
articles  of  belief,  or  generally  any  thing  commanded  in  re- 
ligion; and  in  the  mean  time  the  parties  at  variance,  and 
litigant  about  differences,  freely  to  revile,  reject,  and  despise 
one  another,  according  as  their  provoked  genius  shall  dis- 
pose their  minds  thereunto.  Now  truly,  though  every  one 
of  this  mind  pretends  to  cry  for  mercy  to  be  extended  unto 
poor  afflicted  truth,  yet  I  cannot  but  be  persuaded  tliat  such 
a  toleration  would  prove  exxeeding  pernicious  to  all  sorts  of 
rnen,  and  at  last  end  in  a  dispute,  like  that  recounted  by  Ju- 
venal, between  two  cities  in  Egypt  about  their  differences 
between  their  garden  and  river  deities  ;^  or  like  the  contest 
related  by  Vertomannus  in  his  travels,  amongst  the  Maho- 
metans, about  Haly  and  Homar,  the  pretended  successors 
to  their  grand  impostor,  where  every  one  plied  his  adversary, 
'  Hastique  clypeisque  et  saxis  grandibus,'  cleaving  their 
sculls,  and  making  entrance  for  their  arguments  by  dint  of 
sword:  and  I  wish  experience  did  not  sufficiently  convince 
us,  that  the  profession  of  Christianity,  where  the  power  of 
godliness  is  away,  will  not  prevent  these  evils:  '  Tantum 
religio  potuit  suadere  malorum.' 

Others  there  are  that  press  for  a  non-toleration  of  any 
thing  that  opposes  or  contradicts  tlie  truth  in  any  part, 
themselves  being  in  their  own  judgments  fully  possessed  of 

"  Late  sibi  suniinovet  onincs, 
— Ut  in  vacua  rcgnet  Basiliciis  arena. 
»  Saiictas  gcntrs  qnibu?  h;cc  iiascantur  in  liortis  Numina. 


72    A  COUNTRY  ESSAY  FOR  THE  PRACTICE 

all,  their  tenets  being  unto  them  the  only  form  of  wholesome 
words:  moreover  (for  these  things  recounted  make  not  the 
difference,  for  it  is  so  with  all  sects  of  men)  the  magistrates, 
or  those  who  are  intrusted  with  all  the  power  over  men, 
which  for  the  preservation  of  human  society,  God  hath  been 
pleased  to  make  out  from  himself,  are  also  of  the  same  per- 
suasion with  them  :  these  they  supplicate  that  an  effectual 
course  may  be  taken  (asserting  not  only  that  they  are  in- 
trusted with  power  from  above  so  to  do,  but  also  that  it  is 
their  great  sin  if  they  do  it  not)  whereby  all  sectaries  and 
erroneous  persons  may  not  only  not  be  countenanced,  or 
kept  within  bounds,  and  not  be  forborn  in  any  disturbing, 
insolent  miscarriage ;  but  also,  that  all  that  doctrine  which 
is  not  publicly  owned,  may  be  sure  to  be  supplanted  by  the 
restraint  and  punishment  of  the  dissenters,  whether  unto 
imprisonment,  confiscation  of  goods,  or  death  itself;  for 
they  must  not  cease,  nay  (if  the  thing  is  to  be  effected)  they 
cannot  rationally  assign  where  to  stay  in  punishing,  before 
they  come  to  the  period  of  all,  death  itself,  which  is  the  point 
and  centre  wherein  all  the  lines  of  this  sentence  meet  -J  where- 
in, to  me  truly  there  is  nothing  but  'luctus  ubique,  pavor,  et 
pluriuia  mortis  imago.'  I  know  it  is  coloured  with  fair  pre- 
tences;* but 'quid  ego  verba  audiam,  facta  cum  video?'  It 
is  written  with  red  letters,  and  the  pens  of  its  abetters  are 
dipt  in  the  blood  of  Christians.  Doubtless  between  these 
extremes  lies  the  way. 

Again,  some  by  a  toleration  understand  a  mutual  forbear- 
ance in  communion,  though  there  be  great  differences  in 
opinion ;  and  this  the  generality  of  the  clergy  (as  heretofore 
they  were  called)  did  usually  incline  unto,  viz.  that  any  men 
almost  might  be  tolerated,  whilst  they  did  not  separate.  And 
these  lay  down  this  for  a  ground,  that  there  is  a  latitude  in 
judgment  to  be  allowed ;  so  that  the  communion  may  be  held 
by  men  of  several  persuasions,  in  all  things,  with  an  allow- 
ance of  withdrawing  in  those  particulars,  wherein  there  is 
dissent  amongst  them ;  and  this  the  Belgic  remonstrants 
pressed  hard  for,  before  they  were  cast  out  by  the  synod  of 
Dort. 

y  Inventus,  Chrysippe,  tui  fmitor  acervi. 

'Of  jj'  iTEfov  ,aiv  y.tv^n  hi  <pptr]y,  a\Xo  H  ^afii. 


OF  CHURCH  GOVERNMENT  THERE.       73 

Others  plead  for  a  toleration  out  of  communion,  that  is, 
that  men  renouncing  the  communion  of  those  whose  religion 
is  owned  and  established  by  authority,  may  yet  peaceably  be 
suffered  to  enjoy  the  ordinances  in  separation. 

Moreover,  by  communion  some  understand  one  thing, 
some  another.  Some  think  that  is  preserved  sufficiently,  if 
the  dissenters  do  acknowledge  those  from  whom  they  do  dis- 
sent to  be  true  churches,  to  enjoy  the  ordinances  of  Christ,  to 
have  the  means  of  life  and  salvation  in  them,  closing  with  them 
in  all  substantial  of  doctrine  ;  but  yet, because  of  some  disor- 
ders in  and  amongst  them,  they  dare  not  be  as  of  them,  but 
yet  only  separate  from  those  disorders. 

Others  again  think  that  communion  is  utterly  dissolved, 
if  any  distinctions  of  persons  be  made,  more  than  all  acknow- 
ledge ought  to  be,  any  differences  in  the  administration  of 
the  ordinances,  any  divisions  in  government  at  all. 

Now  all  these  things,  and  many  more  that  might  be  added, 
must  clearly  be  distinguished  and  determined  by  him  that 
would  handle  his  matter  at  large  and  exactly,  that  we  may 
know  what  he  means  by  those  ambiguous  words,  and  in 
what  acceptation  he  owns  them.  Until  this  be  done,  a  man 
may  profess  to  oppose  both  toleration  and  non -toleration, 
without  any  contradiction  at  all,  because  in  their  several 
senses  they  do  not  always  intend  the  same. 

For  my  part,  as  on  the  one  side  if  by  toleration  you  mean '  po- 
testatem  vivendi  ut  velis'  (as  the  stoics  defined  liberty),  a  uni- 
versal concession  of  an  unbounded  liberty,*  or  rather  bold  un- 
bridled licentiousness,  for  every  one  to  vent  what  he  pleaseth, 
and  to  take  what  course  seems  good  in  his  own  eyes,  in  things 
concerning  religion  and  the  worship  of  God,  I  cannot  give 
my  vote  for  it.  So  if  by  non-toleration  you  mean  that  which 
the  gloss  upon  that  place, '  Ilsereticum  hominem  de  vita,'  in- 
tended by  adding  ' suppletolle,'''  to  make  up  the  sense;  as 
if  they  were  not  to  be  endured  in  any  place,  who  dissent  only 
in  not-fundamentals,  from  that  which  is  established,  but  to 
be  hated, '  ad  furcas  et  leones,'  as  the  Christians  of  old,  or 
to  have  their  new  derided  lights  extinguished  in  that  light, 
'  Qua  stantes  ardent,  qui  fixo  gutture  fumant,'  in  a  Nero's 
bonfire ;  into  the  secrets  of  them  that  are  thus  minded  let 
not  my  soul  descend.     '  In  their  anger  they  will  slay  a  man. 

*  't^ovrui  av TOTTf ayia;,     Cicer.  Pflrnd.  ''  Tollc  de  vita. 


74  A     COUNTRY    ESSAY    FOR    THE    PRACTICE 

and  in  their  self-will  they  dig  down  a  wall ;  cursed  be  their 
anger  for  it  is  fierce,  and  their  wrath  for  it  is  cruel.'  These 
things  then  being  so  ambiguous,  doubtful,  and  uncertain,  we 
dare  not  be  too  peremptorily  dogmatical,  nor  positively  as- 
sert but  only  what  is  certainly  true  ;  as  are  these  following. 

1.  That  heresies  and  errors  ought  not  to  be  tolerated; 
that  is,  men  ought  not  to  connive  at,  or  comply  with  those 
ways  and  opinions  which  they  are  convinced  to  be  false,  er- 
roneous, contrary  to  sound  doctrine,  and  that  form  of  whole- 
some words  which  is  delivered  unto  us  as  (next  unto  Christ) 
the  greatest  treasure  of  our  souls,  especially  if  credibly  sup- 
posed to  shake  any  fundamentals  of  the  common  faith  ;  but 
with  all  their  strength  and  abilities,  in  all  lawful  ways,  upon 
every  just  call,  to  oppose,  suppress,  and  overthrow  them,  to 
root  them  up,  and  cast  them  out,  that  they  may  not  as  noxious 
weeds  and  tares  overgrow  and  choke  the  good  corn,  amongst 
which  they  are  covertly  scattered.  All  predictions  of*  false 
christs,  false  prophets,  false  teachers  to  come,'  and,  'to  be 
avoided,'  all  cautions  to  *  try  spirits,  avoid  heretics,  beware 
of  seducers,  keep  close  to  the  truth  received,  to  hate  the  doc- 
trine of  Nicolaitans,  to  avoid  endless  disputes,  strife  of  words, 
old  fables,  languishing  about  unprofitable  questions  ;'  the 
epithets  given  to,  and  descriptions  made  of,  heresies,  that  they 
are  '  pernicious,  damnable,  cankers,  works  of  the  flesh,'  and 
the  like,  are  all  incitations  and  encouragements  for  the  ap- 
plying of  all  expedient  means,  for  the  taking  out  of  the  way 
these  stumbling-blocks.  Let  then  the  Scriptures  be  searched, 
and  all  ways  embraced  which  the  gospel  holdeth  forth,  for 
the  discovering,  convincing,  silencing,  reproving,  confuting 
of  errors,and  persons  erring,  by  admonitions,  reproofs,mighty 
Scripture  convictions,  evidencing  of  the  truth,  with  fervent 
prayers  to  Almighty  God,  the  God  of  truth,  that  he  would 
give  us  one  heart  and  one  way  ;  and  if  these  weapons  of  our 
warfare  do  not  prevail,  we  must  let  them  know,  that  one  day 
their  disobedience  will  be  revenged  with  being  cut  off,  and 
'  cast  out  as  unprofitable  branches,  fit  to  be  cast  into  the 
Are.' 

2.  That  any  doctrine  tending  undeniably  in  its  own  na- 
ttire  (and  not  by  strained  consequences)  to  the  disturbance 
of  tlie  civil  state  may  be  suppressed,  by  all  such  means  as  are 
lawfully  to  be  used,  for  the  conservation  of  the  peace  and  safety 


OF  CHURCH  GOVERNMENT  THERE.       75 

of  the  state.  Jesus  Christ,  though  accused  of  sedition,  taught 
none,  practised  none,  his  gospel  gives  not  control  to  magis- 
tracy, righteous  laws,  or  any  sort  of  lawful  government  es- 
tablished amongst  men ;  and  therefore  they  whose  faith  is 
faction,  and  whose  religion  is  rebellion,  I  mean  Jesuits,  and 
Jesuitical  Papists,  some  of  the  articles  of  whose  creeds  are 
directly  repugnant  to  the  safety,  yea,  being  of  any  common- 
wealths, wherein  themselves  and  men  of  their  own  persua- 
sion, do  not  domineer  and  rule,  may  be  proceeded  against 
by  them  who  bear  not  the  sword  in  vain.  The  like  may  be 
said  of  men  seditious  under  any  pretences  whatsoever,  like 
the  Anabaptists  at  Munster. 

3.  That  such  heresies  or  mispersuasions  as  are  attended 
with  any  notorious  sin  in  practice  (1  mean,  not  in  conse- 
quences, but  owned  by  their  abettors,  and  practised  accord- 
ingly, beyond  Epicurus,  whose  honest  life  was  not  corrupted 
by  his  foul  dishonest  opinion)  like  the  Nicolaitans,  teaching, 
as  most  suppose,  promiscuous  lust ;  and  the  Papists  express 
abominable  idolatry,  may  be  in  their  authors  more  severely 
punished,  than  such  crimes  not  owned  and  maintained  do 
singly  deserve.  To  pretend  conscience  in  such  a  case  will 
not  avail ;  '  the  works  of  the  flesh,  are  manifest/  easy  to  be 
discerned,  known  to  all.  Apologies  for  such  argue  seared- 
ness,  not  tenderness  :  such  '  evil  communication'  as  '  cor- 
rupteth  good  manners,'  is  not  to  be  tolerated. 

4.  No  pretences  whatsoever,  nor  seeming  colour,  should 
countenance  men  dissenting  from  what  is  established,  to  re- 
vile, traduce,  deride,  or  otherwise  expose  to  vulgar  contempt, 
by  words  or  actions,  the  way  owned  by  authority  (if  not  evi- 
dently fallen  oft'  from  Jehovah  to  Baal),  or  fasten  bitter  un- 
charitable appellations  on  those  who  act  according  to  that 
way ;  that  is,  the  public  ministers  and  ministry,  acknow- 
ledged, owned,  and  maintained  by  the  supreme  magistrate 
where  they  both  are.  Where,  by  the  way,  I  cannot  but  com- 
plain of  want  of  ingenuity  and  candid  charity  in  those  men, 
who  having  a  comfortable  maintenance  arising  another  way, 
do  yet,  *ad  faciendum  populum,'  continually  in  pulpits,  and 
other  public  places,  inveigh  against  that  way  of  mainte- 
nance which  is  allowed  by  the  magistrate,  and  set  apart  for 
that  labour  in  the  word  and  doctrine ;  unto  whom  I  wish  no 
farther  evil,  but  only  forced  patience  when  their  neighbour- 


76  A    COUNTRY    ESSAY     FOR    THE    PRACTICE 

ing  tradesmen  shall  have  persuaded  the  people  about  hirft 
that  preachers  of  the  gospel  ought  to  live  by  the  work  of 
their  hands,  and  so  the  contribution  for  their  maintenance 
be  subducted. 

Such  men  as  these  do  shew  of  what  spirit  they  are,  and 
what  they  would  do  if  they  were  lions ;  seeing  they  bark  so 
much,  being  but  snarling  dogs.  And  therefore  truly,  if 
some  severe  course  were  used  for  the  restraint  of  those,  who 
in  our  days  strive  to  get  themselves  a  name,  and  to  build  up 
their  repute,  by  slighting,  undervaluing,  and  by  all  uncha- 
ritable malicious  ways,  rendering  odious  those  from  whom 
they  dissent,  I  should  not  much  intercede  for  them  :  these 
are  evil  works,  fruits  of  the  flesh,  evident  to  all.  Now  these, 
and  such  things  as  these,  are  acknowledged  by  all  even  spi- 
rited men.  Some  few  I  shall  now  add,  I  hope  not  unlike 
them.     As, 

5.  That  it  is  a  most  difficult  undertaking  to  judge  of  he-^ 
resies  and  heretics,  no  easy  thing  to  shew  what  heresy  is 
in  general ;  whether  this  or  that  particular  error  be  a  he- 
resy or  no,  whether  it  be  a  heresy  in  this  or  that  man;  espe- 
cially if  such  things  as  stubbornness,  and   pertinacy  upon 
conviction,  with  the  like,  be  required  to  make  a  man  a  he- 
retic; for  such  things  cannot  be  evidenced  or   made  out, 
but  only  (for  the  most  part)  by  most  obscure  conjectures, 
and  such   as   will  scarcely  satisfy  a  charitable  judgment. 
Papists  indeed,  who   have  laid  it  down  for  a  principle,  that 
a  contradiction  of  the  doctrine  of  the  church  known  to  be 
so,  and  continued  in  after  admonition,  doth  infallibly  make 
a  man  a  heretic,  are   very  clear,  uniform,  and  settled  in  that 
which  they  have  made  the  ground,  warrant,  and  foundation 
of  slaying  millions  of  men,  professing  the  name  of  Christ: 
but  for  all  other  Christians,  who  acknowledge  an  infallibility 
in  the  rule,  but  no  infallibility  in  any  for   the  discovery  of 
the  truth  of  that  rule  (though  exceeding  clear  and  perspi- 
cuous in  things  necessary),  for  them  I  say,  understanding 
and  keeping  close  to  their  own  principles,  it  is  a  most  dif- 
ficult thing  to  determine  of  heresy ;  with  an  assurance,  that 
they  are  so  out  of  danger  of  erring  in   that  determination, 
as  to  make  it  a  ground  of  rigorous  proceedings  against  those 
of  whom  they  have  so  concluded.     Some  things  indeed  are 
so  clearly  in  the  Scripture  laid  down  and  determined,  that  to 


OF    CHURCH     GOVERNMENT    THE  HE.  77 

question  or  deny  them,  bespeaks  a  spirit  self-condemned,  in 
that  which  he  doth  profess:  that  twice  two  makes  four, that 
he  that  runneth,  moveth ;  are  not  things  more  evident  to  rea- 
son, than  many  things  in  the  Scripture  are  to  every  capti- 
vated understanding  :  a  wilful  deviation  in  such  merits  no 
charity.  But  generally  errors  are  about  things  hard  to  be 
understood,  not  so  clearly  appearing,  and  concerning  which 
it  is  very  difficult  to  pass  the  sentence  of  heresy.  No  judge 
of  heresy  since  the  apostle's  days,  but  hath  been  obnoxious 
to  error  in  that  judgment;  and  those  who  have  been  for- 
wardest  to  assume  a  judicature,  and  power  of  discerning  be- 
tween truth  and  error,  so  as  to  have  others  regulated  thereby, 
have  erred  most  foully.  Of  old  it  was  generally  conceived 
to  be  in  councils.  Now  I  should  acknowledge  myself  obliged 
to  any  man,  that  would  direct  me  to  a  council,  since  that 
Acts  XV.  which  I  may  not  be  forced  from  the  word  to  assert, 
that  it,  in  some  thing  or  other,  went  astray. 

Luther  feared  not  to  affirm  of  the  first  and  best  of  gene- 
ral synods,  that  he  'understood  not  the  Holy  Ghost  to  speak 
in  it ;'  and  that  the  canons  thereof  were  but  plain  hay  and 
stubble.*^  Yea, and  Beza,  that  such  was  the '  folly,  ignorance, 
ambition,  wickedness  of  many  bishops  in  the  best  times,  that 
you  would  suppose  the  devil  to  have  been  president  in  their 
assemblies :'''  insomuch  as  Nazianzen  complained,  that  he 
never  saw  a'  good  end  of  any ;  and  affirmed,  that  he  was  re- 
solved never  to  come  at  them  more.  And  in  truth,  the  fight- 
ings and  brawls,  diabolical  arts  of  defamation  and  accusing 
one  another,  abominable  pride,  ambition,  and  affectation  of 
pre-eminence,  which  appeared  in  most  of  them,  did  so  far 
prevail,  that  in  the  issue  they  became  (as  one  was  entitled) 
dens  of  thieves,  rather  than  conventions  of  humble  and  meek 
disciples  of  Jesus  Christ;  until  at  length  the  holy  dove  being 
departed,  an  ominous  owl  overlooked  the  Lateran  fathers;  and 
though  with  much  clamour  they  destroyed  the  appearing 
fowl,  yet  the  foul  spirit  of  darkness  and  error  wrought  as  ef- 

<=  Hie  prorsus  non  intclligo  sanctum  Spirilura  in  hoc  conciiio  :  hi  omncs  arliculi 
fxiiuni,  stranicn,  ligiin,  sliijuliu  fucriint.      Luth. 

«•  In  optiinis  illis  temporibus,  ca  fuit  nonnullorum,  cpiscoporuni,  partini  ambitio, 
partiin  futilitas  et  ignorantia,  &:c.  Bezi.  piffifat.  ad  Nov.  Testa. 

*  Ego,  si  vera  scribere  oportet,  ita  aniino  allcctus  sum,  ut  omnia  cpiscoporum  con- 
cilia fugiam,  (juoniaiu  nuUius  concilii  finem  Isetum  faustumqiic  vidi  :  nee  <juod  dc- 
pulsionem  malorum  potius  quam  accessionem  ct  incrementura  habuerit.  Greg.  Nar.. 
Ep.  ad  Proeo[). 


78  A    COUNTRY    ESSAY    FOR    THE    PRACTICK 

fectually  in  them  as  ever.  But  to  close  this  discourse  ;  ig- 
norance of  men's  invincible  prejudices,  of  their  convictions, 
strong  persuasions,  desires,  aims,  hopes,  fears,  inducements, 
sensi  bleness  of  our  own  infirmities,  failings,  misapprehensions, 
darkness,  knowing  but  in  part,  should  work  in  us  a  charitable 
opinion  of  poor  erring  creatures,  that  do  it  perhaps  with  as 
upright,  sincere  hearts  and  affections,  as  some  enjoy  truth. 
Austin^  tells  the  Manichees,  the  most  paganish  heretics  that 
ever  were,  that  they  only  raged  and  were  Kigh  against  them, 
who  knew  not  what  it  was  to  seek  the  truth,  and  escape 
error;  with  what  ardent  prayers  the  knowledge  of  truth  is 
obtained.  And  how  tender  is  Salvian^  in  his  judgment  of 
the  Arians  ?  '  They  are,'  saith  he, '  heretics,  but  know  it  not ; 
heretics  to  us,  but  not  to  themselves :  nay,  they  think  them- 
selves so  catholic,  that  they  judge  us  to  be  heretics,  what 
they  are  to  us,  that  are  we  to  them :  they  err,  but  with  a 
good  mind,  and  for  this  cause  God  shews  patience  towards 
them.' 

Now  if  any  should  dissent  from  what  I  have  before  as- 
serted concerning  this  particular,  I  would  entreat  him  to  lay 
down  some  notes,  whereby  heresies  may  infallibly  be  dis- 
cerned to  be  such,  and  he  shall  not  find  me  repugning. 

6.  That  great  consideration  ought  to  be  had  of  that 
sovereign  dictate  of  nature,  the  sura  of  all  moral  duties, 
•quod  tibi  fieri  non  vis,  alteri  ne  feceris;'  do  not  that  unto 
others,  which  you  would  not  have  done  to  you,  were  you  in 
the  same  condition  with  them.  In  the  business  in  hand, 
we  are  supposed  by  others  to  be  in  that  estate,  wherein  we 
suppose  those  to  be  of  whom  we  speak;  those  others  being 
to  us,  what  we  are  to  them.  Now  truly  if  none  of  the  for- 
mer inconveniences  and  iniquities  which  we  recounted,  as- 
sertion 2,  3,  4,  or  the  like,  do  accompany  erring  persons,  it 
will  be  something  difficult  to  make  it  appear,  how  we  may, 
if  enjoying  authority  over  them,  impose  any  coercion,  re- 
straint, or  punishment  on  them,  which  we  would  not  ac- 
knowledge to  be  justly  laid  on  us  by  others  (supposing  it 
should  be  laid)  having  authority  over  us,  convinced  that  our 
persuasion  differing  from  them,  is  false  and  erroneous.     No 

'  Illi  in  vos  sfeviunt,  qui  nesciutit  cum  quo  labore  inveniatur,  et  quara  difficile  ca- 
Tcantur  errors,  &c.  Aug. 

K  Apud  nos  sunt  lisretici,  apud  se  non  sunt:  quod  ergo  illi  nobis  sunt,  hoc  no» 
illis.  &c.  Salv.  de  prov.  &c. 


OF    CHURCH    GOVERNMENT    THERE.  79 

»ort  of  Christians  but  are  heretics  and  schismatics  to  some 
Christians  in  authority ;  and  it  may  be  their  lot  to  live  under 
the  power  and  jurisdiction  of  men  so  persuaded  of  them, 
where  they  ought  to  expect,  that  the  same  measure  will  be 
given  unto  them,  which  in  other  places  they  have  consented 
to  mete  out  to  others. 

But  men  will  say,  and  all  men  pleading  the  cause  of  non- 
toleration  in  its  full  extent  do  say,  that  they  are  heretics,  and 
erroneous  persons  whom  we  do  oppose  :  we  ourselves  are 
orthodox,  and  no  law  of  nature,  no  dictate  of  the  Scriptures 
requires,  that  we  should  think  it  just  to  render  unto  them 
that  are  orthodox,  as  unto  them  that  are  heretics,  seducers, 
and  false  teachers.  Because  thieves  are  punished,  shall  ho- 
nest men  fear  that  they  shall  be  so  too?  But  a  thief  is  a 
thief  in  all  the  world,  unto  all  men :  in  opinions  it  is  not  so  : 
he  is  a  heretic,  that  is  to  be  punished,  but  to  whom  ?  in 
whose  judgment?  in  his  own?  no  more  than  we  are  in  ours  : 
but  he  is  so  to  them  that  judge  him:  true.  Put  the  case  a  Pro- 
testant were  to  bt  judged  by  a  Papist,  as  a  thousand  saints 
have  been:  is  he  not  the  worst  of  heretics  to  his  judge?  These 
things  turn  in  a  circle :  what  we  are  to  ourselves,  that  he  is 
to  himself:  what  he  is  to  us,  that  we  are  unto  others  that 
may  be  our  judges.  But  however,  you  will  say,  we  are  in 
the  truth,  and  therefore  ought  to  go  free.  Now  truly  this 
is  the  same  paralogism  :  who  says  we  are  in  the  truth  ? 
others?  no,  ourselves :  who  says  erroneous  persons  (as  so 
supposed)  are  heretics,  or  the  like?  they  themselves?  no, 
but  we  :  and  those  that  are  to  us,  as  we  are  to  them,  say  no 
less  of  us.  Let  us  not  suppose  that  all  the  world  will  stoop 
to  us,  because  we  have  the  truth,  as  we  affirm,  but  they  do 
not  believe.  If  we  make  the  rule  of  our  proceedings 
against  others  to  be  our  conviction,  that  they  are  erroneous; 
others  will,  or  may  make  theirs  of  us,  to  be  their  rule  of  pro- 
ceeding against  us.  We  do  thus  to  them,  because  we  so 
judge  of  them  :  will  not  others,  who  have  the  same  judgment 
of  us,  as  we  of  them,  do  the  like  unto  us?  Now  here  I  pro- 
fess that  I  do  not  desire  to  extend  any  thing  in  this  discourse, 
to  the  patronizing  of  any  error  whatsoever,  I  mean  any  thino-, 
so  commonly  esteemed  in  the  reformed  churches,  as  myself 
owning  any  such  ;  much  less  to  the  procuring  of  a  licentious 
immunity,  for  every  one  in  his  way;  and  least  of  all  to  cpun- 


80  A    COUXTRY    ESSAY    FOR    THE    PRACTICE 

tenance  men  walking  disorderly  in  any  regard,  especially  in 
the  particulars  before  recounted  ;  but  only  to  shew  how  warily, 
and  upon  what  sure  principles,  that  cannot  be  retorted  on 
us,  we  ought  to  proceed,  when  any  severity  is  necessarily 
required,  in  case  of  great  danger;  and  how  in  lesser  things, 
if  the  unity  of  faith  may  in  some  comfortable  measure  be 
kept,  then  to  assert  the  proposition  in  its  full  latitude,  urg- 
ing and  pleading  for  Ciiristian  forbearance,  even  in  such 
manner  to  be  granted,  as  we  would  desire  it  from  them, 
whom  we  do  forbear;  for  truly  in  those  disputable  things, 
we  must  acknowledge  ourselves  in  the  same  series  with  other 
men,  unless  we  can  produce  express  patents  for  our  exemp- 
tions. But  some  perhaps  will  say,  that  even  in  such  things 
as  these  Gamaliel's  counsel  is  not  good ;  better  all  go  on 
with  punishing  that  can  ;  truth  will  not  be  suppressed,  but 
error  will.  Good  God !  was  not  truth  oppressed  by  anti- 
christian  tyranny  ?  was  not  outward  force  the  engine  that 
for  many  generations  kept  truth  in  corners  ?  But  of  this  af- 
terward. 

Now  I  am  mistaken,  if  this  principle,  that  the  civil  ma- 
gistrate ought  to  condemn,  suppress,  and  persecute  every 
one  that  he  is  convinced  to  err,  though  in  smaller  things,  do 
not  at  length,  in  things  of  greater  importance,  make  Chris- 
tendom a  very  theatre  of  bloody  murders,  killing,  slaying, 
imprisoning  men  round  in  a  compass ;  until  the  strongest 
becomes  dictator  to  the  rest,  and  he  alone  be  supposed  to 
have  infallible  guidance,  all  the  rest  to  be  heretics,  because 
overcome  and  subdued  (when  I  speak  of  death  and  killing 
in  this  discourse,  I  understand  not  only  forcible  death  itself, 
but  that  also  which  is  equivalent  thereunto,  as  banishment, 
or  perpetual  imprisonment),  I  had  almost  said,  that  it  is  the 
interest  of  mortality,  to  consent  generally  to  the  persecution 
of  a  man  maintaining  such  a  destructive  opinion. 

7.  That  whatsoever  restraint,  or  other  punishment  may 
be  allowed  in  case  of  grosser  errors,  yet  slaying  of  heretics 
for  simple  heresy,  as  they  call  it,  for  my  part  I  cannot  close 
withal ;  nor  shall  ever  give  my  vote  to  the  burning,  hanging, 
or  killing  of  a  man,  otherwise  upright,  honest,  and  peaceable 
in  the  state,  merely  because  he  misbelieveth  any  point  of 
Christian  faith.  Let  what  pretences  you  please  be  produced, 
or  colours  flourished,  I   should   be  very  unwilling  to  pro- 


OF"    CHURCH    GOVERNMENT    THERE.  81 

nounce  the  sentence  of  blood  in  the  case  of  heresy.  I  do 
not  intend  here  to  dispute :  but  if  any  one  will,  upon  pro- 
testant  principles,  and  Scripture  grounds,  undertake  to  assert 
it,  I  promise  (if  God  grant  me  life)  he  shall  not  want  a  con- 
vert, or  an  antagonist.  I  know  the  usual  pretences  :  such 
a  thing  is  blasphemy  :  but  search  the  Scripture,  look  upon 
the  definitions  of  divines,  and  by  all  men's  consent  you  will 
find  heresy,  in  what  head  of  religion  soever  it  be,  and  blas- 
phemy properly  so  called,  to  be  exceedingly  distant.  Let  a 
blasphemer  undergo  the  law  of  blasphemy  :  but  yet  I  think 
we  cannot  be  too  cautious  how  we  place  men  in  that  damna- 
ble series,  calling  heaven  and  earth  to  witness  the  contrary. 
But  again :  to  spread  such  errors  will  be  destructive  to 
souls ;  so  are  many  things,  which  yet  are  not  punishable 
with  forcible  death  :  let  him  that  thinks  so  go  kill  Pagans 
and  Mahometans.  As  such  heresy  is  a  canker,  but  a  spiritual 
one,  let  it  be  prevented  by  spiritual  means  ;  cutting  off  men's 
heads  is  no  proper  remedy  for  it :  if  state  physicians  think 
otherwise,  I  say  no  more,  but  that  I  am  not  of  the  college, 
and  what  I  have  already  said  I  submit  to  better  judgments. 
8.  It  may  be  seriously  considered,  upon  a  view  of  the 
state  and  condition  of  Christians,  since  their  name  was 
known  in  the  world,  whether  this  doctrine  of  punishing 
erring  persons  with  death,  imprisonment,  banishment,  and 
the  like,  under  the  name  of  heretics,  hath  not  been  as  useful 
and  advantageous  for  error,  as  truth ;  nay,  whether  it  hath 
not  appeared  the  most  pernicious  invention  that  ever  was 
broached  :  in  the  first,  second,  and  third  ages,  we  hear  little 
of  it;  nothing  for  it;  something  against  it:  much  after- 
ward against  it,  in  Austin  and  others. e  Marlinus,  the 
famous  French  bishop,  rejected  the  communion  of  a  com- 
pany of  his  associate  bishops,  because  they  had  consented 
with  Maximus  the  emperor,  unto  the  death  of  the  Priscilli- 
anists,  as  vile  heretics  as  ever  breathed.  At  the  end  of  the 
fourth  and  beginning  of  the  fifth  century,  when  the  Arians 
and  orthodox  had  successively  procured  the  supreme  ma- 
gistrate to  join  with  them,  men  were  killed  and  dismembered 
like  beasts  :  banishments,  imprisonments,  plunderings,  es- 

B  Toi/{  fjinreiivra^  tov  Secv  fxio-iiv  ;^pii  not  i/juac,  xai  Iwi  to~?  t^9{oTf  avroZ  i)tTnxia-&ai , 
ou  ix.iv  x«i  TUTTTEiv  (iuTitf  Xai  Sioixeiv,  xaSai;  to.  iflvo  to.  fxh  iiSora  tov  xvpiov  xai  ©»»v  oXX' 
ix9pfluc  /U.EV  ttyiiff^ai,  xai  ;^^»)f«{i?9«i  ott'  auToiv.  Ignat.  Epist.  ad  Philad. 

VOL.  XV.  G 


82        A    COUNTRY    ESSAY     FOR    THE     PRACTICE 

pecially  by  the  Arians  were  as  frequent,  as  in  new  subdued 
kingdoms.     But  never  was  this  tragedy  so  acted  to  the  life, 
as  by  the  worshippers  of  images  on  the  one  side,  and  their 
adversaries  on  the  other  :^  which  difference  rose  about  the 
year  130,  and  was  carried  on  with  that  barbarous  outrage  on 
both  sides,  especially  by  the  IconolatrsB  (as  the  worst  were 
ever  best  at  such  proceedings),  as  is  wonderful  to  consider. 
Now  excepting  only  those  idolatrous  heretics  in  the  last, 
who  were  paid  home  in  their  own  coin,  for  a  thousand  years 
together,  this  doctrine  was  put  in  practice  against  none  al- 
most, but  the  martyrs  of  Jesus.     The  Roman  stories  of  the 
killing  of  heretics,  are  all  martyrologies  ;  thousands  slain  for 
heretics  now  lie  under  the  altar,  crying  for  vengeance,  and 
shall  one  day  sit  upon  thrones,  judging  their  judges.     So 
that  where  one  man  hath  suffered  for  an  error,  under  the 
name  of  a  heretic,  five  hundred  under  the  same  notion  have 
suffered  for  truth :  a  principle  would  seem  more  befitting 
Christians  to  spare  five  hundred  for  the  saving  of  one  guilt- 
less person.      Truth   hath  felt  more  of  the  teeth  of  this 
scorpion,  than  error ;  and  clearly  it  grew  up  by  degrees  Avith 
the  whole  mystery  of  iniquity.     In  the  gospel  we  have  no- 
thing like  it:  the  acts  of  Christ  purging  the  temple,  Peter 
pronouncing  the  fate  of  Ananias,  and  Paul  smiting  Elymas 
with  blindness,  seem  to  me  heterogeneous.     The  first  laws 
of  Constantino  speak  liberty  and  freedom.'  Pecuniary  mulcts 
afterward  were  added,  and  general  edicts  against  all  sects, 
and  so  it  is  put  over  into  the  hands  of  the  Arians,  who  ex- 
ceedingly cherished  it :  yet  for  a  good  while  pretences  must 
be  sought  out,  Eustachius  of  Antioch  must  be  accused  of 
adultery,  Athanasius  of  sedition,  magic,  and  I  know  not 
what,  that  a  colour  might  be  had  for  their  persecution.*"    The 
Arian  kings  in  Africa,  were  the  first  that  owned  it,  yvfxvy 
K£^aXf ,  and  acted  according  to  their  persuasions.     Methinks 
I  hear  the  cries  of  poor  dismembered,  mangled  creatures,  for 
the  faith  of  the  holy  Trinity !  Next  to  these,  through  a  few 
civil  constitutions  of  some  weak  emperors,  it  wholly  comes 
to  reside  in  the  hands  of  the  pope ;  kings  and  princes  are 
made  his  executioners,  and  he  plays  his  game  to  the  pur-^ 
pose.     Single  persons  serve  not  this  Bel  and  Dragon,  whole 

'•  Theophanes.  histor.  Miscel.  lib.  22.  cap.  30. 
»  Euseb.  vit.  Const,  lib.  2.  cap.  27.  ^  Socrat.  Evag.  Rufinus.  Sozom, 


OF  CHURCH  GOVERNMENT  THERE.       83 

nations'  must  be  slaughtered,  that  he  may  be  drunk  with 
blood.  He  sends  whole  armies  to  crucify  Christ  afresh,  he 
gives  every  one  of  his  soldiers  a  cross  ;  hence  followed  cruel 
sights,  bloody  battles,  wasting  of  kingdoms,  raging  against 
the  names,  ashes,  sepulchres  of  the  dead,  with  more  than 
heathenish  cruelty :  such  evil  fruits  hath  this  bitter  root  sent 
forth,  the  streams  of  this  fountain  have  all  been  blood ;  so 
that  it  cannot  be  denied,  but  that  a  judicature  of  truth,  and 
the  contrary  assumed,  with  a  forcible  backing  of  the  sen- 
tence, was  the  bottom  stone  in  the  foundation,  and  highest 
in  the  corner  of  the  tower  of  Babel :  and  I  believe  upon  that 
search  it  will  appear,  that  error  hath  not  been  advanced  by 
any  thing  in  the  world  so  much,  as  by  usurping  a  power  for 
its  suppression.  In  divers  contests  that  the  pope  had  with 
others,  the  truth  was  on  his  side  (as  in  the  business  of  Atha- 
nasius,  and  others  in  the  east  deposed  by  the  Arians™);  now 
who  would  not  have  thought,  that  his  standing  up  with  all 
earnestness  for  the  truth,  would  not  have  been  the  ruin  of 
the  devil's  kingdom  of  darkness,  and  almost  have  spoiled 
the  plot  of  the  mystery  of  iniquity;  when  the  truth  is,  the 
largest  steps  that  ever  the  man  of  sin  took  towards  his 
throne,  was  by  usurping  of  power  to  suppress  errors  and 
heresies.  It  would  be  a  great  encouragement  to  use  that 
way  for  the  extirpation  of  errors  (if  any  such  be,  besides  the 
preaching  of  the  gospel,  and  convictions  from  thence),  which, 
any  one  could  produce  and  give  assurance  that  it  hath  not 
been  tried,  or  been  tried  and  proved  ineffectual  for  the  sup- 
plantation  of  truth  ;  and  if  such  a  way  be  not  produced,  what 
if  both  should  grow  together  until  harvest? 

9.  Let  us  not  be  too  hasty  in  pressing  any  opinion  arising 
and  divulged  with  odious  consequences  of  sedition,  turbu- 
lency,  and  the  like,  because  tumults  and  troubles  happen  in 
the  commonwealth,  where  it  is  asserted :  a  coincidence  of 
events  is  one  of  the  principal  causes  of  error  and  misjudg- 
ings  in  the  world  :  because  errors  and  tumults  arise  together, 
therefore  one  is  the  cause  of  the  other,  may  be  an  argument, 
'  a  baculo  ad  angulum.'  It  is  a  hard  thing  to  charge  them 
with  sedition,  who  protest  against  it ;  and  none  can  make  it 
appear,  that  it  is  *  contraria  factis,'  by  any  of  their  actions, 
but  only  because  it  is  fit  they  should  bear  the  blame  of  what 

'  Albigenses,  Waldenses,  Bohemians,  m  Socrat.  lib.  2.  cap.  11. 

G    2 


84         A    COUNTRY    F.SSAY    FOR    THE    PRACTlCi: 

liappeneth  evilly  in  their  days.  Upon  every  disaster  in  the 
empire,  the  noise  of  old  was,  'Christianos  ad  leones  :'°  for 
our  parts  we  ought  to  remember,  that  we  were  strangers  in 
Egypt;  it  is  but  little  more  than  a  hmidred  years  since  all 
mouths  were  opened  and  filled  with  reproaches  against  that 
glorious  reformation,  wherein  we  rejoice.  Was  it  not  the 
unanimous  voice  of  all  the  adversaries  thereof,  that  a  new 
religion  was  brought  in,  tending  to  the  immediate  ruin  of  all 
states  and  commonwealths,  attended  with  rebellion,  the  mo- 
ther of  sedition  ?  Have  we  not  frequent  apologies  of  our 
divines  for  the  confutation  of  such  false,  malicious,  and  putid 
criminations?  It  is  true  indeed,  the  light  of  the  gospel 
breaking  out,  was  accompanied  with  war  and  not  peace  (ac- 
cording to  the  prediction  of  our  Saviour),  whereof  the  gospel 
was  no  more  the  cause,  than  John  Diazius  was  of  that  horri- 
ble murder,  when  his  brains  were  chopped  out  with  an  axe 
by  his  brother  Alphonsus,"  because  he  professed  the  gospel. 
Hence  Luther,  the  vehemency  of  whose  spirit  gave  no  way 
to  glosses  and  temporizing  excuses,  plainly  ajQfirms  those  tu- 
mults to  be  such  necessary  appendixes  of  the  preaching  of 
the  gospel,  that  he  should  not  believe  the  word  of  God  to  be 
abroad  in  the  world,  if  he  saw  it  not  accompanied  with  tu- 
mults, which  he  had  rather  partake  in,  than  perish  under  the 
wrath  of  God  in  an  eternal  tumult :''  the  truth  must  go  on, 
though  thereby  the  world  should  be  reduced  to  its  primitive 
chaos  and  confusion.  Were  it  not  a  perpetual  course  for 
men  of  every  persuasion  to  charge  sedition,  and  the  like, 
upon  that  which  they  would  have  suppressed,  knowing  that 
no  name  is  more  odious  unto  them  who  have  power  to  effect 
their  desire ;  and  did  I  not  find  that  some,  who  have  had 
much  ado,  whilst  they  were  sheep,  to  keep  off  that  imputa- 
tion from  themselves,  within  a  few  years,  becoming  lions, 
have  laid  it  home  upon  others,  as  peaceable  as  they  ;  T  might 
perhaps  be  more  rigid  than  now  these  discoveries  will  suffer 
me  to  be:  far  be  it  from  me  to  apologize  for  truth  itself,  if 
seditious ;  only  I  abhor  those  false,  malicious  criminations, 
whereby  God's  people  in  these  days  wherein  we  live,  have 
exceedingly  suffered.      It  hath  pleased  God   so   to   order 

"  Arnob.  "  Sleid.  Com. 

P  Ego  nisi  turaultus  istos  viderem,  verbum  Dei  in  mundo  non  esse  dicerem.  Prae- 
eligirous  teniporali  tuniultu  coliidi,  quam  jeterno  turaultu  sub  ira  Dei  conteri.  Lutb. 
de  Ser.  Art.  cap.  32 — 34. 


OF  CHURCH  GOVERNMENT  THERE.      85 

things  in  this  kingdom,  that  the  work  of  recovering  his 
worship  to  its  purity,  and  restoring  the  civil  state  to  its  li- 
berty, should  be  both  carried  on  at  the  same  time  by  the 
same  persons.  Are  there  none  now  in  this  kingdom,  to 
whom  this  reforming  is  an  almost  everting  of  God's  worship  ? 
And  are  there  none  that  have  asserted  that  our  new  religion 
hath  caused  all  those  tumults  and  bloodshed  ?  And  doth 
not  every  unprejudiced  man  see,  that  these  are  hellish  lies, 
and  malicious  accusations,  having  indeed  neither  o-round 
nor  colour,  but  only  their  coincidence  in  respect  of  time  ? 
Is  any  wise  man  moved  with  their  clamours  ?  Are  their  as- 
persions considerable?  Are  we  the  only  men  that  have  been 
thus  injuriously  traduced?  Remember  the  difference  be- 
tween Elijah  and  Ahab ;  what  was  laid  to  the  charge  of 
Paul ;  see  the  apologies  of  the  old  Christians,  and  speak 
what  you  find. 

Much  might  here  be  added  concerning  the  qualifications, 
carriages,  humility,  peaceableness,  of  erring  persons ;  all 
which  ought  to  be  considered,  and  our  proceedings  towards 
them  to  be,  if  not  regulated,  yet  much  swayed  by  such 
considerations.  Some  I  have  known  myself,  that  I  dare 
say  the  most  curious  inquirer  into  their  ways,  that  sees  with 
eyes  of  flesh,  would  not  be  able  to  discover  any  thing  but 
mere  conviction  and  tenderness  of  conscience,  that  causeth 
them  to  own  the  opinions  which  different  from  others  they 
do  embrace.  Others  again  so  exceeding  supercilious,  scorn- 
ing, proud,  selfish,  so  given  to  contemning  of  all  others,  re- 
viling and  undervaluing  of  their  adversaries,  that  the  blindest 
pity  cannot  but  see  much  carnalness  and  iniquity  in  their 
ways.  These  things  then  deserve  to  be  weighed,  all  passion 
and  particular  interest  being  set  aside.  And  then,  if  the  die 
be  cast,  and  we  must  forward,  let  us  take  along  with  us  these 
two  cautions. 

(1.)  So  to  carry  ourselves  in  all  our  censures,  every  one 
in  his  sphere  (ecclesiastical  discipline  being  preserved  as 
pure  and  unmixed  from  secular  power  as  possible)  that  it 
may  appear  to  all  that  it  is  the  error  which  men  maintain 
which  is  so  odious  unto  us,  and  not  the  consequent  or  their 
dissent  from  us,  whether  by  subducting  themselves  from  our 
power,  or  withdrawing  from  communion  ;  for  if  this  latter  be 
made  the  cause  of  our  proceeding  against  any,  there  must  be 


86         A    COUNTRY    ESSAY    FOR    THE    PRACTICE 

one  law  for  them  all,  all  that  will  not  bow  to  the  fiery  furnace; 
recusancy  is  the  fault,  and  that  being  the  same  in  all  must 
have  the  same  punishment,  which  would  be  such  an  unrigh- 
teous inequality  as  is  fit  for  none  but  antichrist  to  own. 

(2.)  That  nothing  be  done  to  any,  but  that  the  bound 
■and  farthest  end  of  it  be  seen  at  the  beginning,  and  not  leave 
way  and  room  for  new  persecution  upon  new  pretences. 
*  Cedo  alteram  et  alteram,'  one  stripe  sometimes  makes  way 
for  another,  and  how  know  I  that  men  will  stay  at  thirty-nine  ? 
'  Principiis  obsta.' 

All  these  things  being  considered,  I  cannot  so  well  close 
with  them  who  make  the  least  allowance  of  dissent  to  be  the 
mother  of  abominations :  words  and  hated  phrases  may  easily 
be  heaped  up  to  a  great  number,  to  render  any  thing  odious 
which  we  have  a  mind  to  oppose  ;  but  the  proving  of  an  im- 
posed evil  or  absurdity,  is  sometimes  a  labour  too  difiicult 
for  every  undertaker.  And  so  I  hope  I  have  said  enough  to 
warrant  my  own  hesitancy  in  this  particular.  Some  might 
now  expect  that  T  should  here  positively  set  down  what  is 
my  judgment  concerning  errors  and  erroneous  persons,  dis- 
senting from  the  truth  received  and  acknowledged  by  au- 
thority, with  respect  unto  their  toleration :  unto  whom  I  an- 
swer. That  to  consider  the  power  of  the  magistrate  about 
thingsof  religion, and  over  consciences;  the  several  restraints 
that  have  been  used  in  this  case,  or  are  pleaded  for ;  the  dif- 
ference between  dangerous  fundamental  errors,  and  others  j 
the  several  interests  of  men,  and  ways  of  disengaging ;  the 
extent  of  communion,  and  the  absolute  necessity  of  a  latitude 
to  be  allowed  in  some  things  :  with  such  other  things  as 
would  be  requisite  for  a  full  handling  of  the  matter  in  hand ; 
ask  a  longer  discourse,  and  more  exactness,  than  the  few 
hours  allotted  to  this  appendix  can  afford.  Only  for  the 
present  I  ask,  if  any  will  take  the  pains  ,to  inform  me  : 

1.  What  they  mean  by  a  non-toleration?  Whether  only  a 
not  countenancing,  nor  holding  communion  with  them ;  or 
if  crushing  and  punishing  them,  then  how  ?  to  what  degree? 
by  what  means  ?    where    they    will   undoubtedly   bound  ? 

2.  What  the  error  is  concerning  which  the  inquiry  is  made  1 
the  clear  opposition  thereof  to  the  word  of  God  ?  tlie  danger 
of  it?  the  repugnancy  that  is  in  it  to  peace,  quietness,  and 
the  power  of  godliness  ?    3.  What,  or  who  arc  the  erring  per- 


OF  CHURCH  GOVERNMENT  THERE.       87 

sons?  how  they  walk?  in  what  manner  of  conversation? 
What  is  their  behaviour  towards  others,  not  of  their  own  per- 
suasion? What  gospel  means  have  been  used  for  their  con- 
viction ?  What  may  be  supposed  to  be  their  prejudices,  mo- 
tives, interests,  and  the  like  ?  And  then,  if  it  be  worth  ask- 
ing, I  shall  not  be  backward  to  declare  my  opinion.  And 
truly  without  the  consideration  of  these  things,  and  other 
such  circumstances,  how  a  right  judgment  can  be  passed  in 
this  case  I  see  not. 

And  so  hoping  the  courteous  reader  will  look  with  a  can- 
did eye  upon  these  hasty  lines,  rather  poured  out  than  writ- 
ten ;  and  consider  that  a  day's  pains  in  these  times  may  serve 
for  that,  which  is  but  for  a  day's  use  ;  the  whole  is  submitted 
to  his  judgment  by  him  who  professeth  his  all  in  this  kind 
to  be,  the  love  of  truth  and  peace. 


SERMON    II. 

EBENEZER: 
A   MEMORIAL   OF  THE   DELIVERANCE 

OF 

ESSEX    COUNTY,  AND  COMMITTEE. 

IN  TWO  SERMONS.* 


The  former  of  tliese  sermons  was  preached  at  Colchester,  before  his  excellency,  on 
a  day  of  thanksgiving  for  its  surrender  :  the  other  at  Rumford,  to  the  committee 
(who  were  imprisoned  by  the  enemy),  Sept.  28,  1648.  Being  a  day  of  thanks- 
giving for  their  deliverance. 


*  N.  B.  These  two  sermons  having  no  regular  division  in  the  first  edition,  we 
were  obliged  to  print  them  together  without  any  distinction. 


TO  HIS  EXCELLENCY 

THOMAS  LORD  FAIRFAX,  &c. 


Sir, 
Almighty  God  having  made  you  the  instrument  of 
that  deliverance  and  peace,  which  in  the  county  of 
Essex  we  do  enjoy,  next  to  his  own  goodness,  the  re- 
membrance thereof  is  due  unto  your  name.  '  Those 
who  honour  him,  he  will  honour ;  and  those  who  de- 
spise him,  shall  be  lightly  esteemed;'  1  Sam.  ii.  30. 
Part  of  these  ensuing  sermons  being  preached  before 
your  excellency,  and  now  by  providence  called  forth 
to  public  view,  I  am  emboldened  to  dedicate  them  unto 
your  name,  as  a  small  mite  of  that  abundant  thankful- 
ness, wherein  all  peace-loving  men  of  this  county  stand 
obliged  unto  you. 

It  was  the  custom  of  former  days,  in  the  provinces 
of  the  Roman  empire,  to  erect  statues  and  monuments 
of  grateful  remembrance*  to  those  presidents  and  go- 
vernors, who,  in  the  administration  of  their  authority, 
behaved  themselves  with  wisdom,  courage,  and  fidelity. 
Yea,  instruments  of  great  deliverances  and  blessings, 
through  corrupted  nature's  folly,  became  the  pagans' 
deities. 

There  is  scarce  a  county  in  this  kingdom  wherein, 
and  not  one  from  which,  your  excellency  hath  not  de- 
served a  more  lasting  monument  than  ever  was  erected 
of  Corinthian  brass.  But  if  the  Lord  be  pleased  that 
your  worth  shall  dwell  only  in  the  praises  of  his  people, 
it  will  be  your  greater  glory,  that  being  the  place  which 

■  Lubenj  meritoqiic. 


XC  THE    EPISTLE    DEDICATORY. 

himself  hath  chosen  to  inhabit.  Now  for  a  testification 
of  this  is  this  only  intended  ;  beyond  this  towards  men, 
God  pleading  for  you,  you  need  nothing  but  our  si- 
lence; the  issue  of  the  last  engagements,  whereunto 
you  were  called,  and  enforced,  answering,  yea,  outgo- 
ing your  former  undertakings,  giving  ample  testimony 
of  the  continuance  of  God's  presence  with  you  in  your 
army,  having  stopped  the  mouths  of  many  gainsayers, 
and  called  to  the  residue  in  the  language  of  the  dumb 
speaking  Egyptian  hieroglyphic,  "^Q  yivo/xevoi  kol  airoyL- 
vofievoif  Beog  juktei  ava'i^miv,^ '  Men  of  all  sorts  know,  that 
God  hateth  impudence.' 

It  was  said  of  the  Romans  in  the  raising  of  their 
empire,  that  they  were  '  ssepe  praelio  victi,  bello  nun- 
quam :'  so  naked  hath  the  bow  of  God  been  made  for 
your  assistance,  that  you  have  failed  neither  in  battle 
nor  war. 

Truly  had  not  our  eyes  beheld  the  rise  and  fall  of 
this  latter  storm,  we  could  not  have  been  persuaded 
that  the  former  achievements  of  the  army,  under  your 
conduct,  could  have  been  paralleled.  But  he  who 
always  enabled  them  to  outdo  not  only  others,  but 
themselves,  hath  in  this  carried  them  out  to  outdo 
whatever  before  himself  had  done  by  them,  that  they 
might  shew  more  kindness  and  faithfulness  in  the  latter 
end,  than  in  the  beginning.  The  weary  ox  treadeth 
hard :  dying  bites  are  often  desperate :  half  ruined 
Carthage  did  more  perplex  Rome,  than  when  it  was 
entire :  Hydra's  heads  in  the  fable  were  increased  by 
their  loss,  and  every  new  stroke  begat  a  new  opposition  : 
such  seemed  the  late  tumultuating  of  the  exasperated 
party  in  this  nation. 

In  the  many  undertakings  of  the  enemy,  all  which 
themselves  thought  secure,  and  others  esteemed  proba- 
ble, if  they  had  prevailed  in  any  one,  too  many  reasons 

b  riut.  dr  Iside  et  Osir. 


THE    EPISTLE    DEDICATORY.  XCl 

present  themselves  to  persuade  they  would  have  done 
so  in  all.  But  to  none  of  those  worthies,  which  went 
out  under  your  command  to  several  places  in  the  king- 
dom, can  you  say  with  Augustus  to  Varus,  upon  the 
slaughter  of  his  legions  by  Arminius  in  Germany, 
'  Quintile  Vare,  redde  legiones,'  God  having  carried 
them  all  on  with  success  and  victory. 

One  especially  in  his  northern  expedition,  I  cannot 
pass  over  with  silence,  who  although  he  will  not,  dare 
not  say  of  his  undertakings,  as  Caesar  of  his  Asian  war, 
'  veni,  vidi,  vici,'  knowing  who  works  all  his  works  for 
him;  nor  shall  we  say  of  the  enemy's  multitude,  what 
captain  Gam  did  of  the  French,  being  sent  to  spy  out 
their  numbers,  before  the  battle  of  Agincourt,  that 
there  were  of  them  enough  to  kill,  and  enough  to  take, 
and  enough  to  run  away ;  yet  of  him  and  them,  both 
he  and  we  may  freely  say,  *  It  is  nothing  with  the  Lord 
to  help,  either  with  many,  or  with  them  that  have  no 
power.' 

The  war  being  divided,  and  it  being  impossible 
your  excellency  should  be  in  every  place  of  danger, 
according  to  your  desire,  the  Lord  was  pleased  to  call 
you  out  personally  unto  two  of  the  most  hazardous, 
dangerous,  and  difficult  undertakings  :"  where,  besides 
the  travel,  labour,  watching,  heat,  and  cold,  by  day  and 
night,  whereunto  you  were  exposed,  even  the  life  of 
the  meanest  soldier  in  your  army  was  not  in  more  im- 
minent danger,  than  oftentimes  was  your  own.  And 
indeed  during  your  abode  at  the  Leager  amongst  us, 
in  this  only  were  our  thoughts  burdened  with  you. 
That  self-preservation  was  of  no  more  weight  in  your 
councils  and  undertakings.  And  I  beseech  you  pardon 
my  boldness,  in  laying  before  you  this  expostulation  of 
many  thousands  (if  we  may  say  to  him  who  hath  saved  a 
kingdom,  what  was  sometimes  said  unto  a  king),  *  Know 

c  Kent,  Essex. 


Xcll  THE    EPISTLE    DEDICATORY. 

you  not  that  you  are  worth  ten  thousands  of  us,  why 
should  you  quench  such  a  light  in  Israel  V 

Sir,  I  account  it  among  those  blessings  of  provi- 
dence, wherewith  the  days  of  my  pilgrimage  have  been 
seasoned,  that  I  had  the  happiness  for  a  short  season  to 
attend  your  excellency,  in  the  service  of  my  master, 
Jesus  Christ ;  as  also,  that  I  have  this  opportunity,  in 
the  name  of  many,  to  cast  in  my  x"^^P^  ^^^^  ^^^^  king- 
dom's congratulations  of  your  late  successes.  What 
thoughts  concerning  your  person,  my  breast  is  possessed 
withal,  as  in  their  storehouse  they  yield  me  delightful 
refreshment ;  so  they  shall  not  be  drawn  out,  to  the 
disturbance  of  your  self-denial.  The  goings  forth  of 
my  heart,  in  reference  to  your  excellency,  shall  be 
chiefly  to  the  Most  High,  that  being  more  than  con- 
queror in  your  spiritual  and  temporal  warfare,  you  may 
be  long  continued  for  a  blessing  to  this  nation,  and  all 
the  people  of  God. 

Sir, 
Your  Excellency's 

Most  humble  and  devoted  servant, 


John  Owen. 


Coggeshall,  Essex, 
Oct.  5,  1648. 


to 

THE  WORTHY  AND  nONOURED 

SIR  WILLIAM  MASHAM,  SIR  WILLIAM  ROWE, 

WITH    THE    REST    OF    THE 

GENTLEMEN  OF  THE  COMMITTEE, 
LATELY  UNDER  IMPRISONMENT  BY  THE  ENEMY  IN  COLCHESTER: 

AS    ALSO, 

TO  THE  HONOURED 

SIR  HENRY  MILDMAY  OF  WANSTED, 
COL.  Sill  THOMAS  HONEY'WOOD, 

V/n  H  THE  REST  OF  THE  GENTLEMEN  AND  OFFICERS,  LATELY  ACTING  AND 
ENGAGED  AGAINST  THE  SAME  ENEMY, 


Sirs, 
The  righteous  judgments  of  God  having  brought  a 
disturbance  and  noise  of  war,  for  our  security,  un- 
thankfulness,  murmuring,  and  devouring  one  another, 
upon  our  country,  those  who  were  intrusted  with  the 
power  thereof,  turned  their  streams  into  several  chan- 
nels.    Troublous  times  are  times  of  trial. 

Many  shall  be  purified,  and  made  white,  and  tried  ; 
but  the  wicked  shall  do  wickedly;  and  none  of  the 
wicked  shall  understand,  but  the  wise  shall  understand; 
Dan.  xii.  10.  Some  God  called  out  to  suffer,  some  to 
do,  leaving  '  treacherous  dealers  to  deal  treacherously.' 

Of  the  two  first  sorts  are  you.  This  honour  have 
you  received  from  God,  either  with  patience  and  con- 
stancy to  undergo  unvoluntarily  a  dangerous  restraint; 
or  with  resolution  and  courage  voluntarily  to  undertake 
a  hazardous  engagement,  to  give  an  example  that  faith 
and  truth,  so  shamefully  despised  in  these  evil  days, 
have  not  altogether  forsaken  the  sons  of  men. 


XCIV  THE    EPISTLE    DEDICATORY. 

It  is  not  in  my  thoughts  to  relate  unto  yourselves, 
what  some  of  you  suffered,  and  what  some  of  you  did  ; 
what  difficulties  and  perplexities  you  wrestled  withal, 
within  and  without  the  walls  of  your  enemies  (the  birds 
in  the  .cage  and  the  field  having  small  cause  of  mutual 
emulation),  for  that  which  remains  of  these  things  is 
only  a  returnal  of  praise  to  him,  by  whom  all  your 
works  are  wrought. 

It  cannot  be  denied,  but  that  providence  was  emi- 
nently exalted  in  the  work  of  your  protection  and 
delivery ;  yet  truly,  for  my  part,  I  cannot  but  conceive 
that  it  vails  to  the  efficacy  of  grace,  in  preventing  you 
from  putting  forth  your  hands  unto  iniquity,  in  any 
sinful  compliance  with  the  enemies  of  our  peace.  The 
times  wherein  we  live  have  found  the  latter  more  rare 
than  the  former.  What  God  wrought  in  you,  hath  the 
pre-eminence  of  what  he  wrought  for  you  ;  as  much  as 
to  be  given  up  to  the  sword  is  a  lesser  evil,  than  to  be 
given  up  to  a  treacherous  spirit. 

What  God  hath  done  for  you  all,  all  men  know  ; 
what  I  desire  you  should  do  for  God,  I  know  no  reason 
why  I  should  make  alike  public  ;  the  general  and 
particular  civilities  I  have  received  from  all,  and  every 
one  of  you,  advantaging  me  to  make  it  out  in  another 
way.  I  shall  add  nothing  then  to  what  you  will  meet 
withal  in  the  following  discourse,  but  only  my  desire, 
that  you  would  seriously  ponder  the  second  observa- 
tion, with  the  deductions  from  thence.  For  the  rest, 
I  no  way  fear,  but  that  that  God  who  hath  so  appeared 
with  you,  and  for  you,  will  so  indulge  to  your  spirits 
the  presence  and  guidance  of  his  grace,  in  these  shak- 
ing times,  that  if  any  speak  evil  of  you  as  of  evil  doers, 
they  may  be  ashamed  that  falsely  accuse  your  good 
conversation  in  Christ,  and  glorify  God  in  the  day  of 
visitation. 

For    these   following:  sermons,   one   of  them  was 


THE    EPISTLE    DEDICATORY.  XCV 

preached  at  your  desire,  and  is  now  published  upon 
your  request.  The  first  part  of  the  labour  I  willingly 
and  cheerfully  underwent ;  the  latter  merely  in  obedi- 
ence to  your  commands,  being  acted  in  it  more  by  your 
judgments  than  mine  own;  you  were  persuaded  (mean 
as  it  was)  it  might  be  for  the  glory  of  God  to  have  it 
made  public  ;  whereupon  my  answer  was,  and  is,  That 
for  that,  not  only  it,  but  myself  also,  should  by  his  as- 
sistance be  ready  for  the  press.  The  failings  and  in- 
firmities attending  the  preaching  and  publishing  of  it 
(which  the  Lord  knows  to  be  very  many)  are  mine ;  the 
inconveniences  of  publishing  such  a  tractate  from  so 
weak  a  hand,  whereof  the  world  is  full,  must  be  yours  ; 
the  fruit  and  benefit  both  of  the  one  aiid  other,  is  his ; 
for  whose  pardon  of  infirmities,  and  removal  of  incon- 
veniences, shall  be,  as  for  you,  and  all  the  church  of 
God,  the  prayer  of. 

Sirs, 
Your  most  humble  and  obliged  servant, 

In  the  work  of  the  Lord, 

John  Owen. 

Coggeshal),  Oct.  5,  1648. 


96  A     MEMORIAL    OF    THE    DELIVERANCE 

SERMON  II. 

A  prayer  of  Habakkuk  the  ■prophet  upon  Sigionoth.  O  Lord,  I  have  heard 
thy  speech  atid  tvas  afraid:  O  Lord,  revive  thy  work  in  the  midst  of  the 
years,  in  the  midst  of  the  years  make  known;  in  wrath  remember  mercy. 
God  came  from  Teman,  and  the  holy  One  from  mount  Paran.  Selah.  His 
glory  covered  the  heavens,  and  the  earth  was  full  of  his  praise.  And  his 
brightness  was  as  the  light ;  he  had  horns  coming  out  of  his  hand,  and 
there  was  the  hiding  of  his  power.  Before  him  went  the  pestilence,  and 
burning  coals  went  forth  at  his  feet.  He  stood  and  measured  the  earth : 
he  beheld  and  drove  asunder  the  nations,  and  the  everlasting  mountains 
were  scattered,  the  perpetual  hills  did  bow :  his  ivays  are  everlasting.  I 
satv  the  tents  of  Cushan  in  affliction:  and  the  curtairis  of  the  land  of 
Midian  did  tremble.  Was  the  Lord  displeased  against  the  rivers  ?  was 
thine  anger  against  the  rivers?  was  thy  wrath  against  the  sea,  that  thou 
didst  ride  upon  thine  horses,  and  thy  chariots  of  salvation  ?  Thy  bow  was 
made  quite  naked,  according  to  the  oaths  of  the  tribes,  even  thy  word.  Selah. 
Thou  didst  cleave  the  earth  with  rivers. — Hab.  iii.  I — 9. 

Of  this  chapter  there  are  four  parts. 

First,  The  title  and  preface  of  it,  ver.  1. 

Secondly,  The  prophet's  main  request  in  it,  ver.  2. 

Thirdly,  Arguments  to  sustain  his  faith  in  that  request, 
from  ver.  3 — 17. 

Fourthly,  A  resignation  of  himself,  and  the  w^hole  issue 
of  his  desires  unto  God,  from  ver.  17,  to  the  end. 

We  shall  treat  of  them  in  order. 

The  prophet"  having  had  visions  from  God,  and  pre-dis- 
coveries  of  many  approaching  judgments,  in  the  first  and 
second  chapters,  in  this,  by  faithful  prayer,  sets  himself  to 
obtain  a  sure  footing,  and  quiet  abode  in  those  nation-de- 
stroying storms. 

Ver.  1.  A  prayer  of  Habakkuk  the  prophet,  that  is  the 
title  of  it.  And  an  excellent  prayer  it  is,  full  of  arguments 
to  strengthen  faith,  acknowledgment  of  God's  sovereignty, 
power,  and  righteous  judgments,  with  resolutions  to  a  con- 
tented, joyful,  rolling  him  upon  him  under  all  dispensations. 

Observation  I.  Prayer  is  the  believer's  constant,  sure  re- 
treat in  an  evil  time,  in  a  time  of  trouble. 

It  is  the  righteous  man's  wings  to  the  'name  of  the  Lord' 
which  is  his  'strong  tower;'  Prov.  xviii.  10.  A  Christian'' 
soldier's  sure  reserve  in  the  day  of  battle  :  if  all  other  forces 

*  The  time  of  this  prophecy  is  conceived  to  be  about  the  end  of  Josiah's  reign, 
not  long  before  the  first  Chaldean  invasion. 

^  Preces  et  lacrjm?e  sunt  arma  Ecciesiae.  Tertul. 


OF    KSSEX    COUNTY,    AND    COMMITTEE.  97 

be  overthrown,  here  he  will  abide  by  it,  no  power  under  hea- 
ven can  prevail  upon  him  to  give  one  step  backward.  Hence 
that  title  of  Psal.  cii.  *  A  prayer  of  the  aflflicted,  when  he  is 
overwhelmed.'  'Tis  the  overwhelmed  man's  refuge  and  em- 
ployment :  when  *  he  swooneth  with  anguish'  (as  in  the  ori- 
ginal) this  fetches  him  to  life  again.  So  also,  Psal.  Ixi.  2, 
3.  In  our  greatest  distresses  let  neither  unbelief,  nor  self- 
contrivances,  justle  us  out  of  this  way  to  the  rock  of  our 
salvation. 

II.  Observation.  Prophets  discoveries  of  fearful  judg- 
ments must  be  attended  with  fervent  prayers. 

That  messenger  hath  done  but  half  his  business  who  de- 
livers his  errand,  but  returns  not  an  answer.  He  that  brings 
God's  message  of  threats  unto  his  people,  must  return  his 
people's  message  of  entreaties  unto  him.  Some  think  they 
have  fairly  discharged  their  duty,  when  they  have  revealed 
the  will  of  God  to  man,  without  labouring  to  reveal  the  con- 
dition and  desires  of  men  unto  God.  He  that  is  more  fre- 
quent in  the  pulpit  to  his  people,  than  he  is  in  his  closet  for 
his  people,  is  but  a  sorry  watchman.  Moses  did  not  so; 
Exod.  xxxii.  31.  neither  did  Samuel  so;  1  Sam.  xii.  23.  nei- 
ther was  it  the  guise  of  Jeremiah  in  his  days  ;  chap,  xiv  17. 
If  the  beginning  of  the  prophecy  be  (as  it  is)  '  the  burden  of 
Habakkuk,'the  close  will  be  (as  it  is) 'the  prayer  of  Habak- 
kuk.'  Where  there  is  a  burden  upon  the  peoplfe,  there  must 
be  a  prayer  for  the  people.  Woe  tothemwhohave  denounced 
desolations,  and  not  poured  out  supplications:  such  men 
delight  in  the  evil,  which  the  prophet  puts  far  from  him; 
Jer.  xvii.  16.  *  I  have  not  desired  the  woful  day  [O  Lord] 
thou  knowest.' 

Now  this  prayer  is  *  upon  Sigionoth.'  That  is,  1.  It  is 
turned  to  a  song  :  2.  Such  a  song. 

1.  That  it  is  a  song,  penned  in  metre,  and  how  done  so : 
( 1 .)  To  take  the  deeper  impression  ;  (2.)  To  be  the  better  retain- 
ed inmemory;  (3.)  To  work  more  upon  the  affections;  (4.)  To 
receive  the  ingredients  of  poetical  loftiness  for  adorning  the 
majesty  of  God  with  ;  (5.)  The  use  of  songs  in  the  old  church; 
(6.)  And  for  the  present;  (7.)  Their  times  and  seasons,  as 
among  the  people  of  God,  so  all  nations  of  old  :  of  all,  or  any 
of  these,  being  besides  my  present  purpose,  1  shall  not  treat. 

2.  That  it  is  'upon  Sigionoth,'  a  little  may  be  spoken. 

VOL.  XV.  H 


98  A    MEMORIAL    OF    THE    DELIVERANCE 

The  word  is  once  in  another  place  (and  no  more)  used  in  the 
title  of  a  song,  and  that  is  Psal.  vii.  *  Shiggaion  of  David:' 
and  it  is  variously  rendered.  It  seems  to  be  taken  from  the 
word  nXiV  'erravit/  to  err,  or  wander  variously;  Prov.  v.  20. 
The  word  is  used  for  delight,  to  stray  with  delight.  '  In  her 
love  nXkiTi  thou  shalt  err  with  delight,' we  have  translated  it, 
*be  ravished,'  noting  affections  out  of  order.  The  word  then 
holds  out  a  delightful  wandering  and  variety  :  and  this  lite- 
rally, because  those  two  songs,  Psal.  vii.  and  Hab.  iii.  are 
not  tied  to  any  one  certain  kind  of  metre,  but  have  various 
verses  for  the  more  delight:  which,  though  it  be  not  proper 
to  them  alone,  yet  in  them  the  Holy  Ghost  would  have  it 
especially  noted. 

But  now  surely  the  kernel  of  this  shell  is  sweeter  than 
so.  Is  not  this  written  also  for  their  instruction  who  have 
no  skill  in  Hebrew  songs  ?  The  true  reason  of  their  metre  is 
lost  to  the  most  learned.  Are  not  then  God's  variable  dis- 
pensations towards  his  held  out  under  these  variable  tunes, 
not  all  fitted  to  one  string?  not  all  alike  pleasant  and  easy? 
Are  not  the  several  tunes  of  mercy  and  judgment  in  these 
songs  ?  Is  not  here  affliction  and  deliverance,  desertion  and 
recovery,  darkness  and  light  in  this  variously  ?  Doubtless 
it  is  so. 

III.  Observation.  God  often  calls  his  people  unto  songs 
upon  Sigionoth. 

*=  He  keeps  them  under  various  dispensations,  that  so 
drawing  out  all  their  affections,  their  hearts  may  make 
the  sweeter  melody  unto  him.  They  shall  not  have  all 
honey,  nor  all  gall:  all  judgment,  lest  they  be  broken,  nor 
all  mercy,  lest  they  be  proud.  'Thou  answeredst  them,  O 
Lord  our  God,  thou  wast  a  God  that  forgavest  them,  though 
thou  tookest  vengeance  of  their  inventions  ;'  Psal.  xcix.  8. 
Here  is  a  song  upon  Sigionoth :  they  are  heard  in  their 
prayers,  and  forgiven  ;  there  is  the  sweetest  of  mercies :  ven- 
geance is  taken  of  their  inventions,  there's  a  tune  of  judg- 
ment. '  By  terrible  things  in  righteousness  wilt  thou  an- 
swer us,  O  God  of  our  salvation ;  Psal.  Ixv.  5.  is  a  song  of 
the  same  tune.  To  be  answered  in  righteousness,  what 
sweeter  mercy  in  the  world?  Nothing  more  refreshes  the 
panting  soul,  than  an  answer  of  its  desires  :  but  to  have  this 

"=  Gravlter  in  euni  decernitur,  cui  etiam  ipsaconnectio  denegatur.  Prosp.Sent, 


or     ESSEX    COUNTY     AND    COMM ITTKE.  99 

answer  by  terrible  things,  that  string  strikes  a  humbling,  a 
mournful  note.  Israel  hears  of  deliverance  by  Moses,"*  and 
at  the  same  time  have  their  bondage  doubled  by  Pharaoh  : 
there's  a  song  upon  Sigionoth.  Is  it  not  so  in  our  days?  pre- 
cious mercies,  and  dreadful  judgments  jointly  poured  out 
upon  the  land.  We  are  clothed  by  our  Father,  like  Joseph 
by  his,  in  a  party-coloured  coat;  Gen.  xxxvii.  3.  here  a 
piece  of  unexpected  deliverance,  and  there  a  piece  of  de- 
served correction;  at  the  same  hour  we  may  rejoice  at  the 
conquest  of  our  enemies,  and  mourn  at  the  close  of  our  har- 
vest. Victories  for  his  own  name's  sake,  and  showers  for 
our  sins'  sake ;  both  from  the  same  hand,  at  the  same  time. 
The  cry  of  every  soul,  is  like  the  cry  of  the  multitude  of  old 
and  young  at  the  laying  the  foundation  of  the  second  tem- 
ple :  many  shouted  aloud  for  joy,  and  many  wept  with  a  loud 
voice,  so  that  it  was  a  mixed  noise,  and  the  several  noises 
could  not  be  distinguished  ;  Ezra  iii.  12,  13.  A  mixed  cry 
is  in  our  spirits,  and  we  know  not  which  is  loudest  in  the 
day  of  our  visitation.  I  could  instance  in  sundry  parti- 
culars, but  that  every  one's  observation  will  save  me  that 
easy  labour.     And  this  the  Lord  doth, 

1.  To  fill'  all  our  sails  towards  himself  at  once;  to  exer- 
cise all  our  affections.  I  have  heard,  that  a  full  wind  be- 
hind the  ship  drives  her  not  so  fast  forward  as  a  side  wind, 
that  seems  almost  so  much  against  her,  as  with  her :  and  the 
reason  they  say  is,  because  a  full  wind  fills  but  some  of  her 
sails,  which  keep  it  from  the  rest  that  they  are  empty;  when 
a  side  wind  fills  all  her  sails,  and  sets  her  speedily  forward. 
Which  way  ever  we  go  in  this  world,  our  affections  are  our 
sails ;  and  according  as  they  are  spread  and  filled,  so  we 
pass  on,  swifter  and  slower,  whether  we  are  steering.  Now 
if  the  Lord  should  give  us  a  full  wind,  and  continual  gale 
of  mercies,  it  would  fill  but  some  of  our  sails,  some  of  our 
affections,  joy,  delight,  and  the  like:  but  when  he  comes 
with  a  side  wind,  a  dispensation  that  seems  almost  as  much 
against  us  as  for  us,  then  he  fills  all  our  sails,  takes  up  all 
our  affections,  making  his  works  wide  and  broad  enough 
to  entertain  them  every  one ;  then  are  we  carried  freely  and 

''  Duplicantur  lateres  quando  venit  Moses. 
•  Namque  bonos  non  blanda  inflant,  non  aspera  frangunt, 
Sed  fidei  invict*  gaudia  verajuvant.    Prosy.   Epig.  in  sent.  August. 

h2 


100        A    MEMORIAL    OF    THE    DELIVERANCE 

fully,  towards  the  haven  where  we  would  be.  ^  A  song  upon 
Sigionoth  leaves  not  one  string  of  our  affections  untuned. 
It  is  a  song  that  reacheth  every  line  of  our  hearts,  to  be 
framed  by  the  grace  and  Spirit  of  God.  Therein  hope,  fear, 
reverence,  with  humility  and  repentance  have  a  share ;  as 
well  as  joy,  delight,  and  love,  with  thankfulness.  Inter- 
changeable dispensations  take  up  all  our  affections,  with  all 
our  graces ;  for  they  are  gracious  affections,  exercised  and 
seasoned  with  grace,  of  which  we  speak.  The  stirring  of 
natural  affections,  as  merely  such,  is  but  the  moving  of  a 
dunghill  to  draw  out  a  stinking  steam,  a  thing  the  Lord  nei- 
ther aimeth  at,  nor  delighteth  in:  their  joys  are  his  provo- 
cation, and  *  he  laugheth  in  the  day  of  their  calamity,  when 
their  fear  cometh  ;'  Prov.  i.  26,  27. 

2.  To  keep  them  in  continual^  dependance  upon  himself. 
He  hath  promised  his  own  daily  bread,  not  goods  laid  up 
for  many  years.  Many  children  have  been  undone  by  their 
parents  giving  them  too  large  a  stock  to  trade  for  themselves ; 
it  has  made  them  spendthrifts,  careless,  and  wanton.  Should 
the  Lord  intrust  his  people  with  a  continued  stock  of  mercy, 
perhaps  they  would  be  *  full  and  deny  him,  and  say.  Who  is 
the  Lord  V  Prov.  xxx.  9.  Jeshurun  did  so ;  Deut.  xxxii.  14, 15 . 
Ephraim'was  filled  according  to  her  pasture,  and  forgot 
the  Lord  ;'  Hos.  xiii.  6.  Neither  on  the  other  side  will  he 
be  always  chiding.  *  His  anger  shall  not  burn  for  ever'  very 
sore.  It  is  our  infirmity  at  the  least,  if  we  say,  *  God  hath 
forgotten  to  be  gracious,  and  shut  up  his  tender  mercies  in 
displeasure;'  Psal.  Ixxvii.  9.  But  laying  one  thing  against 
another,  he  keeps  the  heart  of  his  in  an  even  balance,  in  a 
continual  dependance  upon  himself,  that  they  may  neither 
be  wanton  through  mercy,  nor  discouraged  by  too  much  op- 
pression. Our  tender  father  is  therefore  neither  always  feed- 
ing, nor  always  correcting.  '  And  it  shall  come  to  pass  in 
that  day,  that  the  light  shall  not  be  clear  nor  dark  :  but  it 
shall  be  one  day  which  shall  be  known  to  the  Lord,  not  day 
nor  night;  but  it  shall  come  to  pass  that  at  evening  time  it 
shall  be  light,'  saith  the  prophet  Zechariah,  chap.  xiv.  6,  7. 
seeking  out  God's  dispensations  towards  his,  ending  in 
joy,  and  light  in  ihe  evening. 

f  Psal.  cxix.  67.    Hos.  v.  15.    Heb.  xii.  10,  11.    1  Pet.  i.  6. 
«  In  cselo  non  in   terra  niercedem  promisit  reddendam.     Quid  alibi  poscis,  quod 
ftljbi  dabitnr?   Ambros.  Offic.  lib.  1.  cap.  16. 


OF    ESSEX    COUNTY,  AND    COMMITTEE.  101 

Use.  Labour  to  have  your  hearts  right  tuned  for  songs 
on  Sigionoth,  sweetly  to  answer  all  God's  dispensations  in 
their  choice  variety.  That  instrument  will  make  no  music 
that  hath  but  some  strings  in  tune.  If  when  God  strikes 
with  mercy  upon  the  string  of  joy  and  gladness,  we  answer 
pleasantly;  but  when  he  touches  upon  that  of'^  sorrow  and 
humiliation,  we  suit  it  not;  we  are  broken  instruments,  that 
make  no  melody  unto  God.  We  must  know  how  to  receive 
good  and  evil  at  his  hand.  *  He  hath  made  every  thing  beau- 
tiful in  its  time;'  Eccles.  iii.  11.  every  thing  in  that  whole 
variety  which  his  wisdom  bath  produced.  A  well-tuned 
heart  must  have  all  its  strings,  all  its  affections,  ready  to  an- 
swer every  touch  of  God's  finger,  to  improve  judgments  and 
mercies  both  at  the  same  time.  Sweet  harmony  ariseth  out 
of  some  discords.  When  a  soul  is  in  a  frame  to  rejoice  with 
thankful  obedience  for  mercy  received,  and  to  be  humbled 
with  soul-searching,  amending  repentance  for  judgments 
inflicted  at  the  same  time,  then  it  sings  a  song  on  Sigio- 
noth, then  it  is  fit  for  the  days  wherein  we  live.  Indeed 
both  mercies  and  judgments  aim  at  the  same  end,  and  should 
be  received  with  the  same  equal  temper  of  mind.  A  flint  is 
broken  between  a  hammer  and  a  pillow  :  an  offender  is  hum- 
bled between  a  prison  and  a  pardon  :  a  hard  heart  may  be 
mollified,  and  a  proud  spirit  humbled  between  those  two. 
In  such  a  season  the  several  rivulets  of  our  affections  flow 
naturally  in  the  same  stream.  When  hath  a  gracious  soul 
the  soundest  joys,  but  when  it  hath  the  deepest  sorrows? 
*  Habent  et  gaudia  vulnus.'  When  hath  it  the  humblest 
meltings,  but  when  it  hath  the  most  ravishing  joys?  Our 
afflictions  which  are  naturally  at  the  widest  distance, may  all 
swim  in  the  same  spiritual  channel.  Rivulets  rising  from 
several  heads  are  carried  in  one  stream  to  the  ocean.  As  a 
mixture  of  several  colours  make  a  beautiful  complexion  for 
the  body;  so  a  mixture  of  divers  affections  under  God's  va- 
rious dispensations,  gives  a  comely  frame  unto  the  soul. 
Labour  then  to  answer  every  call,  every  speaking  providence 
of  God,  in  its  right  kind,  according  to  the  intention  thereof: 
and  the  Lord  reveal  his  mind  unto  us  that  so  we  may  do. 

''  Cum  vexamur  ac  preraimur  turn  maxirae  gralias  agiraus  indulgentissirao  patri, 
quod  corruptelatn  nostram  non  patitur  longius  procedere :  hinc  intelligimus  noii  esse 
Deo  curse.  Lactan. 


102  A    MEMORIAL    OF    THE    DELIVERANCE 

Having  passed  the  title,  let  us  look  a  little  on  those  parts 
of  the  prayer  itself  that  follow. 

Ver.  2.  The  beginning  of  it  in  ver.  2.  hath  two  parts. 

1.  The  frame  of  the  prophet's  spirit  in  his  address  to  God; 
*  O  Jehovah,  I  have  heard  thy  speech,  and  was  afraid.' 

2.  His  request  in  this  his  condition  ;  *  O  Lord,  revive  thy 
work  in  the  midst  of  the  years,  in  the  midst  of  the  years 
make  known,  in  wrath  remember  mercy.' 

1.  In  the  first  you  have, 

(1.)  Particularly  his  frame;  he  was  afraid,  or  trembled; 
which  he  wonderfully  sets  out,  ver.  16.  *  When  I  heard,  my 
belly  trembled,  my  lips  quivered  at  the  voice;  rottenness 
entered  into  my  bones,  and  I  trembled  in  myself.' 

(2.)  The  cause  of  this  fear  and  trembling ;  he  '  heard 
the  speech  of  God.'  If  you  will  ask  what  speech  or  report 
this  was  that  made  the  prophet  himself  so  exceedingly  quake 
and  tremble ;  I  answer,  it  is  particularly  that  which  you 
have,  chap.  i.  5 — 12.  containing  a  dreadful  denunciation  of 
the  judgments  of  God  against  the  people  of  Israel,  to  be 
executed  by  the  proud,  cruel,  insulting  Chaldeans.  This 
voice,  this  report  of  God,  makes  the  prophet  tremble. 

IV.  Observation,  An  appearance  of  God  in  anger  and 
threats  against  a  people,  should  make  his  choicest  secret 
ones  among  them  to  fear,  to  quake,  and  tremble. 

Trembling  of  man's  heart  must  answer  the  shaking  of 
God's  hand.  At  the  delivery  of  the  law  with  all  its  attend- 
ing threats,  so  terrible  was  the  sight,  that  Moses  himself 
(though  a  mediator  then)  did  exceedingly  fear  and  quake ; 
Heb.  xii.  21.  God  will  be  acknowledged  in  all  his  goings. 
If  men  will  not  bow  before  him,  he  will  break  them.  They 
who  fear  not  his  threatenings,  shall  feel  his  inflictings  ;  if  his 
word  be  esteemed  light,  his  hand  will  be  found  heavy.  For, 

In  point  of  deserving  who  can  say,'  I  have  purged  my 
heart,  I  am  clean  from  sin?  None  ought  to  be  fearless,  un- 
less they  be  senseless.  God's  people  are  so  far  from  being 
always  clear  of  procuring  national  judgments,  that  some- 
times,'' judgments  have  come  upon  nations  for  the  sins  of 
some  of  God's  people  amongst  them ;  as  the  plague  in  the 
days  of  David. 

'Job  xiv.  4.  XV.  15,  16.     Prov.  xvi.  2.  xx.  19. 
k  2  Sam.  xxiv.  16.     2  Chron.  xxxii.  iJ5. 


OF    ESSEX    COUNTY,    AND    COMMITTEE.  103 

And  in  point  of  suffering,  who  knows  but  they  may  have 
a  deep  share?  The  prophet's  book  is  written  within,  as  well 
as  without,  with 'lamentation,  mourning,  and  woe;'  Ezek. 
ii.  10.  If  '  the  lion  roars,  who  can  but  fear?'  Amos  iii.  8. 
Fear  to  the  rooting  out  of  security,  not  the  shaking  of  faith; 
fear  to  the  pulling  down  of  carnal  presidence,  not  Christian 
confidence  ;  fear  to  draw  out  our  souls  in  prayer,  not  to 
swallow  them  up  in  despair ;  fear  to  break  the  arm  of  flesh, 
but  not  to  weaken  the  staff  of  the  promise ;  fear  that  we  may 
draw  nigh  to  God  with  reverence,  not  to  run  from  him  with 
diffidence;  in  a  word,  to  overthrow  faithless  presumption, 
and  to  increase  gracious  submission. 

2.  Here  is  the  prophet's  request.  And  in  this  there  are 
these  two  things : 

(1.)  The  thing  he  desireth  ;  '  The  reviving  God's  work, 
the  remembering  mercy.' 

(2.)  The  season  he  desireth  it  in;  'In  the  midst  of  the 
years.' 

(1.)  For  the  first,  that  which  in  the  beginning  of  the  verse 
he  calls  God's  work,  in  the  close  of  it  he  terraeth  mercy; 
and  the  reviving  his  work,  is  interpreted  to  be  a  remember- 
ing mercy.  These  two  expressions  then  are  parallel.  The 
reviving  of  God's  work  towards  his  people  is  a  re-acting  of 
mercy,  a  bringing  forth  the  fruits  thereof,  and  that  in  the 
midst  of  the  execution  of  wrath  ;  as  a  man  in  the  midvSt  of 
another,  remembering  a  business  of.  more  importance,  in- 
stantly turneth  away,  and  applieth  himself  thereunto. 

V.  Observation.  Acts  of  mercy  are  God's  proper  work 
towards  his  people,  which  he  will  certainly  awake,  and  keep 
alive  in  the  saddest  times. 

Mercy  you  see  is  his  work,  his  proper  work,  as  he  calleth 
'judgment  his  strange  act;'  Isa.  xxviii.  21.  '  He  retaineth 
not  his  anger  for  ever,  because  he  delighteth  in  mercy ;' 
Micah  vii.  18.  This  is  his  proper  work  :  though  it  seem  to 
sleep,  he  will  awake  it;  though  it  seem  to  die,  he  will  revive 
it.  '  Can  a  woman  forget  her  child,  that  she  should  not 
have  compassion  on  the  son  of  her  womb  .'  yea,  they  may 
forget,  yet  will  I  not  forget  thee :  behold,   I  have  graven 

'Omnes  seculi  plagSB,  nobis  in  admonilioiieni,  vobis  in  castigaUoncin  a  Deo  ve- 
niunt.  Tertul.  Apol.  cap.  42. 


104  A    MEMORIAL    OF    THE    DELIVERANCE 

thee  upon  the  palms  of  my  hands,  thy  walls  are  continually 
before  me;'  Isa.  xlix.  \6,  17. 

(2.)  For  the  season  of  this  work,  he  prays  that  it  may  be 
accomplished  '  in  the  midst  of  the  years  ;'  upon  which  you 
may  see  what  weight  he  lays  by  his  repetition  of  it  in  the 
same  verse.  It  is  something  doubtful  what  may  be  the 
peculiar  sense  of  these  words;  whether  '  the  midst  of  the 
years''"  do  not  denote  the  whole  time  of  the  people's  bondage 
under  the  Chaldeans  (whence  Junius  renders  the  words, 
'  interea  temporis,'  noting  this  manner  of  expression,  '  the 
midst  of  the  years,'  for  a  Hebraism),  during  which  space 
he  intercedes  for  mercy  for  them;  or  whether  'the  midst  of 
the  years'  do  not  denote  some  certain  point  of  time,  as  the 
season  of  their  return  from  captivity,  about  the  midst  of  the 
years  between  their  first  king,  and  the  coming  of  the  Messiah, 
putting  a  period  to  their  church  and  state.  Whether  of 
these  is  more  probable,  is  not  needful  to  insist  upon ;  this 
is  certain,  that  a  certain  time  is  pointed  at ;  which  will 
yield  us, 

VI.  Observation.  The  church's  mercies  and  deliverance 
have  their  appointed  season. 

In  the  midst  of  the  years  it  shall  be  accomplished.  As 
there  is  a  decree  bringing  forth  the  wicked's  destruction, 
Zeph.  ii.  2.  so  there  is  a  decree  goes  forth  in  its  appointed 
season  for  the  church's  deliverance,  which  cannot  be  gain- 
said ;  Dan.  ix.  23.  Every  '  vision  is  for  its  appointed'  season 
and  time,  Hab.  ii.  3.  then  '  it  will  surely  come,  it  will  not 
tarry.'  There  is  a  determination  upon  the  weeks  and  days 
of  the  church's  sufferings  and  expectations;  Dan.  ix.  24. 
'Seventy  weeks  are  determined  upon  thy  people.'  As  there 
are  three  transoressions,  and  four  of  rebels,  for  which  God 
'will  not  turn  away  their  punishment,'  Amos  i.  3.  so  three 
aflSictions,  and  four  of  the  people  of  God,  after  which  he 
will  not  shut  out  their  supplications.  Hence  that  confi- 
dence of  the  prophet,  Psal.  cii.  13,  14.  '  Thou  shalt  arise, 
and  have  mercy  upon  Sion ;  for'  (saith  he)  '  the  time  to  fa- 
vour her,  yea,  the  set  time  is  come.'  There  is  a  time,  yea, 
a  set  time  for  favour  to  be  shewed  unto  Sion  :  as  a  time  to 
break  down,  so  a  time  to  build   up,  an  acceptable   time,  u 

"^  0^:tv  3lp3  in  the  iaward  of  years. 


OF    ESSEX    COUNTY,    AND    COMMITTEE.  105 

day  of  salvation.  '  It  came  to  pass,  at  the  end  of  four  hun- 
dred and  thirty  years,  even  the  selfsame  day  it  came  to  pass, 
that  all  the  hosts  of  the  Lord  went  out  of  Egypt;'  Exod. 
xii.  41.  As  a  woman  with  child  goes  not  beyond  her  ap- 
pointed months, but  is  pained  to  be  delivered;  no  more  can 
the  fruitful  decree  cease  from  bringing  forth  the  church's 
deliverance  in  the  season  thereof. 

1.  Because  there  is  an  appointed  period  of  the  church's 
humiliation,  and  bearing  of  her  iniquities.  Israel  shall 
bear  their  iniquities  in  the  wilderness;  but  this  is  exactly 
limited  to  the  space  of  forty  years.  When  their  iniquity  is 
pardoned,  their  warfare  is  accomplished  ;  Isa.  xl.  2.  They 
say  some  men  will  give  poison  that  shall  work  insensibly, 
and  kill  at  seven  years  end.  The  great  physician  of  his 
church  knows  how  to  give  his  sin-sick  people  potions,  that 
shall  work  by  degrees,  and  at  such  an  appointed  season  take 
away  all  their  iniquity :  then  they  can  no  longer  be  detained 
in  trouble.  God  will  not  continue  his  course  of  physic 
unto  them  one  day  beyond  health  recovered.  *  This  is  all 
the  fruit  of  their  afflictions,  to  take  away  their  iniquities  ;' 
Isa.  xxvii.  9.  and  when  that  is  done,  who  shall  keep  bound 
what  God  will  loose?  When  sin  is  taken  away  from  within, 
trouble  must  depart  from  without. 

2.  Because  the  church's  sorrows  are  commensurate  unto, 
and  do  contemporise  with,  the  joys  and  prosperity  of  God's 
enemies  and  hers.  Now  wicked  men's  prosperity  hath  as- 
sured bounds  :  '  the  wickedness  of  the  wicked  shall  come  to 
an  end.'  There  is  a  time  when  the  '  iniquity  of  the  Amorites 
comes  to  the  full;'  Gen.  xv.  16.  it  comes  up  to  the  brim  in 
the  appointed  day  of  slaughter.  When  their  wickedness  hath 
filled  the  ephah,  a  talent  of  lead  is  laid  upon  the  mouth  there- 
of, and  it  is  carried  away  on  wings,  Zech.  v.  6 — 8.  swiftly, 
certainly,  irrecoverably.  If  then  the  church's  troubles  con- 
temporise, rise  and  fall  with  their  prosperity,  and  her  de- 
liverance with  their  destruction  ;  if  the  fall  of  Babylon  be 
the  rise  of  Sion;  if  they  be  the  buckets  which  must  go  down 
when  the  church  conies  up  ;  if  they  be  the  rod  of  the  church's 
chastisement,  their  ruin  being  set  and  appointed  ;  so  also 
must  be  the  church's  mercies. 

Use.  In  every  distress  learn  to  wait  with  patience  for 
this  appointed  time.     '  He  that    beheveth   will    not   make 


106  A    MEMORIAL    OF    THE    DELIVERANCE 

haste.'  *  Though  it  tarry,  wait  for  it,  it  will  surely  come.'  He 
that  is  infinitely  good  hath  appointed  the  time,  and  there- 
fore it  is  best.  He  that  is  infinitely  wise  hath  determined 
the  season,  and  therefore  it  is  most  suitable.  He  who  is  in- 
finitely powerful  hath  set  it  down,  and  therefore  it  shall  be 
accomplished.  Wait  for  it  believing,  wait  for  it  praying, 
wait  for  it  contending.  Waiting  is  not  a  lazy  hope,  a  slug- 
gish expectation.  When  Daniel  knew  the  time  was  come, 
*  he  prayed  the  more  earnestly ;'  Dan.  ix.  2,  3.  You  will 
say,  perhaps,  what  need  he  pray  for  it,  when  he  knew  the 
time  was  accomplished  ?  I  answer,  the  more  need.  Prayer 
helps  the  promise  to  bring  forth.  Because  a  woman's  time 
is  come,  therefore  shall  she  have  no  midwife  ?  nay,  therefore 
give  her  one.  He  that  appointed  their  return,  appointed 
that  it  should  be  a  fruit  of  prayer.  Wait"  contending  also 
in  all  ways  wherein  you  shall  be  called  out;  and  be  not  dis- 
couraged that  you  know  not  the  direct  season  of  deliverance. 
'  In  the  morning  sow  thy  seed,  and  in  the  evening  withhold 
not  thy  hand ;  for  thou  knowest  not  which  shall  prosper, 
this  or  that,  whether  they  shall  be  both  alike  good  ;'  Eccles. 
xi.  6. 

But  proceed  we  with  the  prophet's  prayer. 

From  ver.  3.  to  17.  he  layeth  down  several  arguments 
taken  from  the  majesty,  power,  providence,  and  former 
works  of  God,  for  the  supporting  of  his  faith,  to  the  obtaining 
of  those  good  things  and  works  of  mercy  which  he  was  now^ 
praying  for.     We  shall  look  on  them  as  they  lie  in  our  way. 

Ver.  3. '  God  came  from  Teman,  the  Holy  One  from  mount 
Paran.  Selah.  His  glory  covered  the  heavens,  the  earth  was 
full  of  his  praise.' 

"  Teman  was  a  city  of  the  Edomites,  whose  land  the 
people  of  Israel  compassed  in  the  wilderness,  when  they 
were  stung  with  fiery  serpents  and  healed  with  looking  on 
a  brazen  serpent  set  up  to  be  a  type  of  Christ.  Teman  is 
put  up  for  the  whole  land  of  Edom;  and  the  prophet  makes 
mention  of  it  for  the  great  deliverance  and  mercy  granted 
there  to  the  people,  when  they  were  almost  consumed ;  that's 
God's  coming  from  Teman.  See  Num.  xxi.  5 — 9.     When 

^  Bonum  agonem  subituri  estis,  in  quo  agonothetes  Deus  vivus  est :  Cliristarclio>. 
Spiritiis  Sanctus,  corona  asternitatis  brabium,  epithetes  Jesus  Christus.  Tertul.  ad 
Mar.  o  Gen.  xxxvi.  15.     Jer.  xlix.  7.     Obad.  9. 


OF    ESSEX    COUNTY,    AND    COMMITTEE.         107 

they  were  destroyed  by  fiery  serpents,  he  heals  them  by  a 
type  of  Christ,  giving  them  corporeal,  and  raising  them  to 
a  faith  of  spiritual  salvation. 

P  Paran,  the  next  place  mentioned,  was  a  mountain  in  the 
land  of  Ishmael,  near  which  Moses  repeated  the  law ;  and 
from  thence  God  carried  the  people  immediately  to  Canaan; 
another  eminent  act  of  mercy. 

Unto  these  he  addeth  the  word  Selah  ;  as  it  is  a  song, 
a  note  of  elevation  in  singing ;  as  it  respects  the  matter,  not 
the  form,  a  note  of  admiration  and  special  observation.  Se- 
lah, consider  them  well,  for  they  were  great  works  indeed. 
Special  mercies  must  have  special  observation. 

Now  by  reason  of  these  actions  the  prophet  affirms  that 
the  glory  of  God  covered  the  heavens,  and  the  earth  was  full 
of  his  praise.  Lofty  expressions  of  the  advancement  of  God's 
glory,  and  the  fulness  of  his  praise  amongst  his  people  of 
the  earth,  which  attended  that  merciful  deliverance  and  grra- 
cious  assistance.  Nothing  is  higher  or  greater  than  that 
which  covers  heaven,  and  fills  earth.  God's"!  glory  is  ex- 
ceedingly exalted,  and  his  praise  increased  everywhere,  by 
acts  of  favour  and  kindness  to  his  people. 

That  which  I  shall  choose  from  amongst  many  others  that 
present  themselves,  a  little  to  insist  upon,  is  that 

VII.  Observation.  Former  mercies,  with  their  times  and 
places,  are  to  be  had  in  thankful  remembrance  unto  them 
who  wait  for  future  blessings. 

Faith  is  to  this  end  separated  by  them.  '  Awake,  awake, 
put  on  strength,  O  arm  of  the  Lord,  awake  as  in  the  an- 
cient days,  as  in  the  generations  of  old  :  art  not  thou  it  that 
hath  cut  Rahab,  and  wounded  the  dragon?  Art  not  thou  it 
that  dried  the  sea,  the  waters  of  the  great  deep,  that  hath 
made  the  depths  of  the  sea  a  way  for  the  ransomed  to  pass 
over  V  Isa.  li.  9, 10.  The  breaking  of  Rahab,  that  is,  Egypt, 
so  called  here,  and  Psal.  Ixxxvii.  4.  Ixxxix.  11.  for  her  great 
strength,  which  the  word  signifies  ;  and  the  wounding  of  the 
dragon,  that  great  and  crooked  afflictor,  Pharaoh,  is  remem- 
bered and  uro-ed,  for  a  motive  to  a  new  needed  deliverance. 
So  Psal.  Ixxiv.  13, 14. '  Thou  breakest  the  heads  of  Leviathan 

p  Deut.  i. 
1  Gloria  est  frequens  de  aliquo  fama  cum  laudc.  Cic.  lib.  2.  de  inv.  Conscntiens  laus 
bonorutn,  incorrupta  vox  bene  judicantium  de  excellente  virtule.  Idem.  Tusc.  lib.  3. 


108         A    MEMORIAL    OF    THE    DELIVERANCE 

in  pieces,  and  gavest  him  to  be  meat  to  the  people  in  the 
wilderness.'  Leviathan,  the  same  dragon,  oppressing,  perse- 
cuting Pharaoh,  thou  breakest  his  heads,  his  counsels,  armies, 
power,  and  gavest  him  for  meat,  that  the  people  for  forty 
years  together  might  be  fed,  sustained,  and  nourished  with 
that  wonderful  mercy.  *  Out  of  the  eater  came  forth  meat, 
out  of  the  strong  came  forth  sweetness.' 

In  this  reciprocation  God  walketh  with  his  people.  Of 
free  grace  he  bestoweth  mercies  and  blessings  on  them ;  by 
srace  works  the  returns  of  remembrance  and  thankfulness 
unto  himself  for  them  ;  then  showers  that  down  again  in  new 
mercies.  The  countries  which  send  up  no  vapours,  receive 
down  no  showers.  Remembrance,  with  thankfulness  of 
former  mercies,  is  the  matter,  as  it  were,  which  by  God's 
goodness  is  condensed  into  following  blessings.     For 

1.  Mercies  have  their  proper  end,  when  thankfully  re- 
membered. What  more  powerful  motive  to  the  obtaining 
of  new,  than  to  hold  out  that  the  old  were  not  abused?  We 
are  encouraged  to  cast  seed  again  into  that  ground,  whose 
last  crop  witnesseth  that  it  was  not  altogether  barren.  That 
sad  spot  of  good  Hezekiah,  that  he  rendered  not  again  ac- 
cording to  the  benefit  done  unto  him,  is  set  down  as  the 
opening  a  door  of  wrath  against  himself,  Judah,  and  Jerusa- 
lem, 2  Chron.  xxxii.  25.  On  the  other  side,  suitable  returns 
are  a  door  of  hope  for  farther  mercies. 

2.  The  remembrance  of  them  strengthens  faith,  and  keeps 
our  hands  from  hanging  down  in  the  time  of  waiting  for 
blessings.  When  faith  is  supported,  the  promise  is  engaged, 
and  a  mercy  at  any  time  more  than  half  obtained.  '  Faith 
is  the  substance  of  things  hoped  for;'  Heb.  xi.  1.  '  God,' 
saith  the  apostle,  '  hath  delivered  us  from  so  great  a  death, 
and  doth  deliver,'  Now  what  conclusion  makes  he  of  this 
experience  ?  '  in  whom  we  trust,  that  he  will  yet  deliver  us ;' 
2Cor.  i.  10.  It  was  a  particular  mercy  with  its  circumstances, 
as  you  may  see  ver.  9.  which  he  made  the  bottom  of  his  de- 
pendance.  In  the  favours  of  men  we  cannot  do  so;  they 
may  be  weary  of  helping,  or  be  drawn  dry,  and  grow  helpless. 
Ponds  maybe  exhausted,  but  the  ocean  never.  The  infinite 
fountains  of  the  Deity  cannot  be  sunk  one  hair's  breadth  by 
everlasting  flowing  blessings.  Now  circumstances  of  ac- 
tions, time,  place,  and  the  like,  ofttimes  take  deep  impres- 


OF    ESSEX    COUNTY,    AND    COMMITTEE.  109 

sions  ;  mercies  should  be  remembered  with  them.  So  doth 
the  apostle  again,  2  Tim.  iv.  17, 18.  '  He  did  deliver  me  from 
the  mouth  of  the  lion :'  Nero,  that  lion-like  tyrant.  And 
what  then?  'he  will  deliver  me  from  every  evil  work.'  David 
esteemed  it  very  good  logic,  to  argue  from  the  victory  God 
gave  him  over  the  lion  and  the  bear,  to  a  confidence  of  vic- 
tory over  Goliah,  1  Sam.  xvii.  37. 

Use.  The  use  of  this  we  are  led  unto,  Isa.  xliii.  16 — 18. 

*  Thus  saith  the  Lord,  which  maketh  a  way  in  the  sea,  and  a 
path  in  the  mighty  waters ;  which  bringeth  forth  the  chariot 
and  the  horse,  the  army  and  the  power;  they  shall  lie  down 
together,  they  shall  not  rise:  they  are  extinct,  they  are 
quenched  as  tow.  Remember  ye  not  the  former  things,  nor 
consider  the  things  of  old.'  Let  former  mercies  be  an 
anchor  of  hope  in  time  of  present  distresses.  Where  is  the 
God  of  Marstone  Moor,  and  the  God  of  Naseby?  is  an  ac- 
ceptable expostulation  in  a  gloomy  day.  O  what  a  catalogue 
of  mercies  hath  this  nation  to  plead  by  in  a  time  of  trouble? 
God  came  from  Naseby,  and  the  Holy  One  from  the  West. 
Selah.  'His  glory  covered  the  heavens,  and  the  earth  was 
full  of  his  praise.'  He  went  forth  in  the  North,  and  in  the 
East  he  did  not  withhold  his  hand.  I  hope  the  poor  town 
wherein"^  I  live,  is  more  enriched  with  a  store  mercy  of  a  few 
months,  than  with  a  full  trade  of  many  years.  '  The  snares 
of  death  compassed  us,  and  the  floods  of  ungodly  men  made 
us  afraid;'  Psal.  xviii.  4.  'but  the  Lord  thundered  from 
heaven,  the  highest  gave  his  voice,  hailstones  and  coals  of 
fire:  yea,  he  sent  out  his  arrows  and  scattered  them,  and  he 
shot  out  lightning  and  discomfited  them:  he  sent  from 
above,  he  took  us.  he  drew  us  out  of  many  waters,  he  deli- 
vered us  from  our  strong  enemy,  and  from  them  which  hated 
us,  for  they  were  too  strong  for  us;'  ver.  13,  14.  16,  17.  How 
may  we  say  with  the  same  psalmist  in  any  other  distress, 

*  O  my  God,  my  soul  is  cast  down  within  me,  therefore  will 

1  remember  thee  from  the  land  of  Jordan,  and  of  the  Her- 
monites,  from  the  hill  Mizar  ;'  Psal.  xlii.  6.  '  Where  is  the 
God  of  Elijah,  who  divides  anew  the  waters  of  Jordan?* 

2  Kings  ii.  14. 

■■  No  place  in  the  county  so  threatened  ;  no  place  in  the  county  so  preserved ; 
small  undertakings  there  blessed  ;  great  opposition  blasted.  Non  nobis,  Domine, 
non  nobis. 


110  A    MEMORIAL    OF    THE    DELIVERANCE 

The  following  verses  set  forth  the  glory  and  power  of 
God,  in  the  accomplishment  of  that  great  work  of  bringing 
his  people  into  the  promised  land,  with  those  mighty  things 
he  performed  in  the  wilderness. 

Ver.  4.  If  I  mistake  not,  sets  out  his  glorious  appear- 
ance on  mount  Sinai ;  of  which  the  prophet  affirms  two 
things  : 

1 .  That '  his  brio-htness  was  as  the  light.' 

2.  That  *  he  had  horns  coming  out  of  his  hand,  and  there 
was  the  hiding  of  his  power.' 

1.  For  the  first.  Is  it  not  that  brightness  which  appeared, 
when  the  mountain  burnt  with  fire  to  the  midst  of  heaven, 
Deut.  iv.  11.  a  glorious  fire  in  the  midst  of  clouds  and  thick 
darkness?  The  like  description  you  have  of  God's  presence, 
Psal.  xviii.  11,  12.  *  He  made  darkness  his  secret  place,  and 
brightness  was  before  him  :'  as  the  light,  the  sun,  the  foun- 
tain and  cause  of  it,  called  '  light,'  Job  xxxi.  26.  Now  this 
glorious  appearance  holds  out  the  kingly  power  and  majesty 
of  God  in  governing  the  world,  which  appeareth  but  unto 
few.  *The  Lord  reigneth,  let  the  earth  rejoice,  clouds  and 
darkness  are  round  about  him,  a  fire  goeth  before  him,  his 
lightnings  enlightened  the  world ;'  Psal.  xcvii.  1 — 3. 

2.  '  He  had  horns  coming  out  of  his  hand.'  So  the  words 
most  properly,  though  by  some,  otherwise  rendered.  That 
horns  in  Scripture  are  taken  for  strength  and  power,'  needs 
no  proving.  The  mighty  power  of  God,  which  he  made  ap- 
pear to  his  people,  in  that  glorious  representation  of  his 
majesty  on  mount  Sinai,  is  by  this  phrase  expressed.  '  There 
his  chariots  were  seen  to  be  twenty  thousands,  even  many 
thousands  of  angels,  and  the  Lord  among  them  in  that  holy 
place;'  Psal.  Ixviii.  19.  There  they  perceived  that  'he  had 
horns  in  his  hand ;'  an  almighty  power  to  do  what  he 
pleased.  Whence  it  is  added;  'And  there  was  the  hiding 
of  his  power.'  Though  the  appearance  of  it  was  very  great 
and  glorious,  yet  it  was  but  small  to  the  everlasting  hidden 
depths  of  his  omnipotency.  The  most  glorious  appearance 
of  God  comes  infinitely  short  of  his  own  eternal  majesty  as 
he  is  in  himself:  it  is  but  a  discovery,  that  there  is  the 
hiding  of  infinite  perfection;  or,  there  his  power  appeared 
to  us,  which  was  hidden  from  the  rest  of  the  world. 

•  Deut.  xxxiii.  17.     Psal.  kxv.  10.     Zech.  i.  18. 


OF    ESSEX    COUNTY,    AND    COMMITTEE.  Ill 

VIII.  Observation,  When  God  is  doing  great  things,  he 
gives  glorious  manifestations  of  his  excellencies  to  his  secret 
ones. 

The  appearance  on  Sinai  goes  before  his  passao-e  into 
Canaan.  '  Surely  the  Lord  God  will  do  nothing,  but  he 
revealeth  his  secrets  unto  his  servants  the  prophets ;'  Amos 
iii.  7.  When  he  is  to  send  Moses  for  the  deliverance  of  his 
people,  he  appears  to  him  in  a  burning,  unconsumed  bush, 
Exod.  iii.  2.  a  sign  manifesting  the  presence  of  his  power, 
to  preserve  his  church  unconsumed  in  the  midst  of  burning, 
fiery  aflflictions.  Unto  this  very  end  were  all  the  visions 
that  are  recorded  in  the  Scripture,  all  of  them  accommodated 
to  the  things  which  God  was  presently  doing.  And  this 
he  doth, 

1.  That  they  may  thereby  be  prepared  to  follow  him,  and 
serve  him  in  the  great  works  he  hath  for  them  to  do.  Great 
works  are  not  to  be  done  without  great  encouragements.  If 
God  appears  not  in  light,  who  can  expect  he  should  appear 
in  operation?  He  that  is  called  to  serve  Providence  in  hicrh 
things,  without  some  especial  discovery  of  God,  works  in 
the  dark,'  and  knows  not  whither  he  goes,  nor  what  he  doth. 
Such  a  one  travels  in  the  wilderness  without  a  directing 
cloud.  Clear  shining  from  God  must  be  at  the  bottom  of 
deep  labouring  with  God.  What  is  the  reason  that  so  many 
in  our  days  set  their  hands  to  the  plough,  and  look  back 
again  ?  begin  to  serve  Providence  in  great  things,  but  can- 
not finish?  give  over  in  the  heat  of  the  day?  They  never 
had  any  such  revelation  of  the  mind  of  God  upon  their  spi- 
rits, such  a  discovery  of  his  excellencies,  as  might  serve  for 
a  bottom  of  such  undertakings.  Men  must  know  that  if 
God  hath  not  appeared  to  them  in  brightness,  and  shewed 
them  *  the  horns  in  his  hand,'  hid  from  others,  though  they 
think  highly  of  themselves,  they'll  deny  God  twice  and 
thrice,  before  the  close  of  the  work  of  this  age.  If  you 
have  no  great  discoveries,  you  will  wax  vain  in  great  under- 
takings. New  workings  on  old  bottoms,  are  like  new  wine 
in  old  bottles,  both  are  spoiled  and  lost.  The  day  is  the 
time  of  work,  and  that  because  of  the  light  thereof:  those 
who  have  not  light  may  be  spared  to  go  to  bed. 

2.  That  they  may  be  the  better  enabled  to  give  him  glory, 

John  xii.  35.     Rev.  xvi.  10. 


112  A     MEMORIAL    OF    THE    DELIVERANCE 

when  they  shall  see  the  sweet  harmony  that  is  between  his 
manifestations  and  his  operations  :  when  they  can  say  with 
the  psalmist,  '  As  we  have  heard,  so  have  we  seen  ;'  Psal. 
xlviii.  8.  As  he  revealeth  himself,  so  he  worketh.  When 
his  power  and  mercy  answer  his  appearance  in  the  bush,  it 
is  a  foundation  to  a  prayer :  '  The  good  will  of  him  that 
dwelt  in  the  bush,  bless  thee.'  When  a  soul  shall  find  God 
calling  him  forth  to  employments,  perhaps  great  and  high, 
yet  every  way  suiting  that  light  and  gracious  discovery 
which  he  hath  given  of  himself,  one  thing  answering  an- 
other, it  sets  him  in  a  frame  of  honouring  God  aright. 

This  might  be  of  rich  consideration  could  we  attend  it. 
For, 

Use  1.  Hence,  as  I  said  before,  is  apostacy  from  God's 
work.  He  appears  not  unto  men,  how  can  they  go  upon 
his  employment  ?  Men  that  have  no  vision  of  God,  are  in 
the  dark,  and  know  not  what  to  do.  I  speak  not  of  visions 
beyond  the  word ;  but  answers  of  prayers,  gracious  appli- 
cations of  providences,  with  wise  considerations  of  times 
and  seasons.  Some  drop  ofif  every  day,  some  hang  by  the 
eyelids,  and  know  not  what  to  do  :  the  light  of  God  is  not 
sent  forth  to  lead  and  guide  them;  Psal.  xliii.  3.  Wonder 
not  at  the  strange  backslidings  of  our  days,  many  acted 
upon  by  engagements,  and  for  want  of  light,  know  not  to 
the  last  what  they  were  a  doing. 

Use2.  Hence  also  is  the  suiting  of  great  light,  and  great 
work,  in  our  days.  Let  new  light  be  derided  whilst  men 
please,  he  will  never  serve  the  will  of  God  in  this  generation, 
who  sees  not  beyond  the  line  of  foregoing  ages. 

Use  3.  And  this  thirdly  may  put  all  those,  whom  God  is 
pleased  to  employ  in  his  service,  upon  a  diligent  inquiry 
into  his  mind.  Can  a  servant  do  his  master's  work,  without 
knowing  his  pleasure?  We  live  for  the  most  part  from  hand 
to  mouth,  and  do  what  comes  next;  few  are  acq\iainted  with 
the  designs  of  God. 

The  going  forth  of  the  Lord  with  his  people  towards 
their  rest,  with  reference  to  his  harbingers,  is  described, 
ver.  5. 

Ver.  6.  '  Before  him  went  the  pestilence,  and  burning- 
coals  went  forth  at  his  feet.' 

*  Before  him,'  at  his  face.   '  The  pestilence:'  this  is  often 


OF     ESSEX    COUNTY,     AND    COMMITTEE.  113 

reckoned  amongst  the  weapons  wherewith  God  fighteth 
with  any  people  to  consume  them  ;"  and  as  speeding  an  in- 
strument of  destruction  it  is,  as  any  the  Lord  ever  used  to- 
wards the  children  of  men.  '  At  his  feet  went  forth  burning: 
coals;'  a  redoubling  say  some  of  the  same  stroke;  burning 
coals  for  burning  diseases.  When  one  blow  will  not  do  the 
work  appointed,  God  redoubles  the  stroke  of  his  hand; 
Lev.  XX vi.  22 — 25.  Or  burning  coals,  dreadful  judgments, 
mortal  weapons;  as  fire  and  flames  are  often  taken  in  other 
descriptions  of  God's  dealing  with  his  enemies;  Psal.xi.  6. 
xviii.  8.  Prevailing  fire  is  the  most  dreadful  means  of  de- 
struction; Heb.  xii.  29.  Isa.  xxxiii.  14.  In  Exod.  xxiii.  28. 
God  threateneth  to  send  the  hornet  upon  the  Canaanites, 
before  the  children  of  Israel;  some  slinging  judgments, 
either  on  their  consciences,  or  bodies,  or  both:  something 
of  the  same  kind  is  doubtless  here  held  out.  He  sent  plagues 
and  diseases  among  them  to  weaken  and  consume  them, 
before  his  people's  entrance.  His  presence  was  with  Israel, 
and  the  pestilence  consuming  the  Canaanites  before  their 
entrance  is  said  to  be  V3D^  'at  his  faces,' or  appearances, 
before'  him,  before  the  entrance  of  the  presence  of  his  holi- 
ness. And  the  following  judgments,  that  quite  devoured 
them,  were  '  the  coals  going  out  at  his  feet,'  which  he  sent 
abroad  when  he  entered  their  land  with  his  own  inheritance, 
to  cast  out  those  '  malae  fidei  possessores.'  Sicknesses,  dis- 
eases, and  all  sorts  of  judgments  are  wholly  at  God's  dis- 
posal. '  Affliction  comelh  not  forth  of  the  dust,  neither  doth 
trouble  spring  out  of  the  ground,  yet  man  is  born  to  trou- 
ble, as  the  sons  of  the  burning  coal  lift  up  in  flying;'  Job 
V.  6,  7.  When  God  intends  the  total  destruction  of  a  people, 
he  commonly  weakens  them  by  some  previous  judgments. 
Let  the  truth  of  this  be  found  upon  them  that  hate  us,  and 
the  interpretation  thereof  be  to  the  enemies  of  this  nation: 
but  the  Lord  knows,  all  our  hearts  may  well  tremble  at  what 
will  be  the  issue  of  the  visitations  of  the  last  year. 

IX.  Observation.  God  never  wants  instruments  to  execute 
his  anger,  and  ruin  his  enemies. 

His  treasury  of  judgments  can  never  be  exhausted.  If 
Israel  be  too  weak  for  the  Amorites,  he  will  call  in  the  pes- 
tilence and    burning   diseases  to  their  assistance.      What 

*  Exod.  iz.  15.     Lev.  xxvi.  25.    2  Sam.  xxiv.  13.     Eeek.  xiv.  19.    Ma«t.  xxiv.  7. 
L.  XV.  I 


1J4  A    MEMORIAL    OF    THE    DELIVERANCE 

creature  hath  not  this  mighty  God  used  against  his  ene- 
mies? An  angel  destroys  Senacherib's  host,  Isa.  xxxvii.  36. 
and  smites  Herod  with  worms;  Acts  xii.  23.  Heaven  above 
sends  down  a  hell  of  fire  and  brimstone  on  Sodom  and 
Gomorrah  ;  Gen.  xix.  24.  The  stars  in  their  courses  fought 
against  Sisera;  Judg.  v.  20.  Devils  do  his  will  herein ;  he 
sent  evil  angels  among  the  Egyptians ;  Psal.  Ixxviii.  49. 
Fire  consumes  persecuting  Ahaziah's  companies  ;  2  Kings 
i.  10,  11.  The  water  drowns  Pharaoh  and  his  chariots; 
Exod.  xiv.  28.  Earth  svv'allows  up  Korah,  with  his  fellow 
rebels;  Numb.  xvi.  32.  Bears  rend  the  children  that  mocked 
Elisha;  2  Kings  ii.  24.  Lions  destroy  the  strange  nations 
^n  Samaria;  2  Kings  xvii.  25.  Frogs,  lice,  boils,  hail,  rain, 
thunder,  lightning,  destroy  the  land  of^  Egypt;  Exod. 
viii.  9,  10.  Locusts  are  his  mighty  army  to  punish  Israel; 
•  Joel  ii.  25.  Hailstones  destroy  the  Canaanites ;  Josh.  x.  11. 
Stones  of  the  wall  slay  the  Syrians  ;  1  Kings  xx.  30.  Pesti- 
lence and  burning  diseases  are  his  ordinary  messengers.  In 
a  word,  all  creatures  serve  his  providence,  and  wait  his  com- 
mands for  the  execution  of  his  righteous  j  udgments.  Neither 
the  beasts  of  the  field,  nor  the  stones  of  the  earth,  will  be 
any  longer  quiet  than  he  causeth  them  to  hold  a  league  with 
the  sons  of  men. 

Use  1.  To  teach  us  all  to  tremble  before  this  mighty 
God.  Who  can  stand  before  him,  '  qui  tot  imperat  legioni- 
bus?'  If  he  will  strike,  he  wants  no  weapons:  if  he  will 
fight,  he  wants  no  armies.  All  things  serve  his  will.  He 
saith  to  one^  come,  and  it  cometh ;  to  another,  go,  and  it 
goeth;  to  a  third,  do  this,  and  it  doth  it.  He  can  make  use 
of  ourselves,  our  friends,  our  enemies,  heaven,  earth,  fire, 
water,  any  thing,  for  what  end  he  pleaseth.  There  is  no 
standing  before  his  armies,  for  they  are  all  things,  and  him- 
self to  make  them  effectual.  There  is  no  flying  from  his 
armies,  for  they  are  every  where,  and  himself  with  them. 
Who  would  not  fear  this  king  of  nations?  He  that  contends 
with  him  shall  find  it,  *  As  if  a  man  did  flee  from  a  lion,  and 
a  bear  met  him;  or  went  into  the  house  and  leaned  upon  a 
wall,  and  a  serpent  bit  him;'  Amos  v.  18,  19.  No  flying,  no 
hiding,  no  contending.  Worms  kill  Herod ;  a  fly  choked 
Adrian,  Sic. 

Use  2.  To  be  a  bottom  of  confidence  and  dependance  in 


OF     ESSEX    COUNTY,    AND    COMMITTEL.  115 

an  evil  day.  He  that  hath  God  on  his  side,  hath  also  all 
things  that  are  seen,  and  that  are  not  seen.  The  mountain 
is  full  of  fiery  chariots  for  Elisha's  defence,  when  outwardly 
there  was  no  appearance;  2  Kings  vi.  17.  All  things  wait 
their  master's  beck,  to  do  him  service,  as  for  the  destruction 
of  enemies,  so  for  the  deliverance  of  his.  What  though  we 
had  no  army  in  the  time  of  war?  God  hath  millions,  many 
thousands  of  angels,  Psal.  Ixviii.  17.  one  whereof  can  de- 
stroy so  many  thousands  of  men  in  a  night.  Isa.  xxxvii.  36. 
He  can  choose  (when  few  others  will  appear  with  him  against 
the  mighty,  as  in  our  late  troubles)  '  foolish  things  to  con- 
found the  wise,  and  weak  things  to  confound  the  strong.' 
Senacherib's  angel  is  yet  alive,  and  the  destroyer  of  Sodom 
is  not  dead :  and  all  those  things  are  at  our  command,  if 
their  help  may  be  for  our  good;  *  Judah  ruleth  with  God,* 
Hos.  xi.  12.  hath  a  rule  by  faithful  supplications  over  all 
those  mighty  hosts.  Make  God  our  friend,  and  we  are  not 
only  of  the  best,  but  also  the  strongest  side.  You  that 
would  be  on  the  safest  side,  be  sure  to  choose  that  which 
God  is  on.  Had  not  this  mighty  all  commanding  God  been 
with  us,  where  had  we  been  in  the  late  tumults  ?  so  many 
thousands  in  Kent,  so  many  in  Wales,  so  many  in  the  north, 
so  many  in  Essex,  shall  they  not  speed?  shall  they  not 
divide  the  prey?  Is  not  the  day  of  those  factious  independ- 
ents come?  was  the  language  of  our  very  neighbours.  The 
snare  is  broken,  and  we  are  delivered. 

The  Lord  having  sent  messengers  before  him  into  Canaan, 
stands  himself  as  it  were  upon  the  borders,  and  takes  a  view 
of  the  land. 

Ver.  6.  '  He  stood  and  measured  the  earth,  he  beheld 
and  drove  asunder  the  nations,  and  the  everlasting  moun- 
tains were  scattered,  the  perpetual  hills  did  bow  ;  his  ways 
are  everlasting.' 

Two  things  ar^  here  considerable  : 

1.  The  Lord's  exact  foreview  of  the  promised  land;  'He 
stooij  and  measured  the  earth,  and  beheld  the  nations.' 

2,  His  operation  at  that  time  :  '  He  drove  asunder  the 
nations,'  &c. 

1. '  He  stood  and  measured.'  The  prophet  here  represent- 
eth  the  Lord  on  the  frontier  of  Canaan,  as  one  taking  view  of 

I  2 


116  A    MEMORIAL    OF    THE    DELIVERANCE 

apiece  of  land,  and  exactly  measuring  it  out,  as  intending  it 
for  his  own,  weighing  and  considering  the  bounds  and  limits 
of  it,  to  see  if  it  will  answer  the  end  for  which  he  purposeth 
it.  God's  exact  notice  and  knowledge  of  his  people's  pos- 
session is  in  those  words  held  out.  He  views  where  the 
lines  of  every  tribe  shall  run.  Nothing  happens  or  is  made 
out  to  any  of  God's  people,  without  his  own  careful,  provi- 
dential pre-disposition.  He  views  the  circuit  of  the  whole, 
where,  and  how  divided,  and  separated  from  the  dwellings 
of  the  unclean,  and  habitations  of  the  uncircumcised.  Fixed 
bounds,  measured  limits  of  habitation  is  a  necessary  ingre- 
dient to  the  making  up  of  a  national  church. 

2.  What  he  did,  which  is  two  ways  expressed:  (1.)  In 
reference  to  the  inhabitants ;  (2.)  To  the  land  itself. 

(1.)  For  the  inhabitants:  He  drove  them  asunder,  nriM 
'  and  he  made  to  leap'  out  of  their  old  channels.  Those 
nations  knit  and  linked  together  amongst  themselves,  by 
leagues  and  civil  society,  he  separated,  disturbed,  divided 
in  counsels  and  arms  (as  in  the  case  of  the  Gibeonites^*) 
persecuted  by  the  sword,  that  they  suddenly  leaped  out  of 
their  habitations,  the  residue  wandering  as  no  people.  God's 
justly  nation-disturbing  purposes  are  the  bottom  of  their 
deserved  ruin. 

(2.)  For  the  land:  'The  everlasting  mountains,'  &c.  those 
strong,  firm,  lasting  mountains  of  Canaan,  not  like  the 
mountains  of  sand  in  the  desart,  where  the  people  were,  but 
to  continue  firm  to  the  world's  end,  as  both  the  words  here 
used,  ny  and  o'piy  'perpetuity,'  and  *  everlasting,  do  in  the 
Scripture  frequently  signify.  Now  these  are  said  to  be 
scattered,  and  to  bow,  because  of  the  destruction  of  the  in- 
habitants of  those  lasting  hills,  being  many  of  them  high 
and  mighty  ones,"  like  perpetual  mountains;  they  being 
given  in  possession  to  the  sons  of  Israel,  even  *  the  chief 
things  of  the  ancient  mountains,  and  the  precious  things  of 
the  lasting  hills  ;'  Deut.  xxxiii.  15. 

X.  Observation.  God  takes  an  exact  foreview  of  his  peo- 
ple's portion  and  inheritance. 

Like  a  careful  father,  he  knows  beforehand  what  he  in- 
tends to  bestow  upon  them.     He  views  it,  measures  it,  pre- 

"  Josh.  ix.  3.  '  Numb,  xiii.  33. 


OF    ESSEX    COUNTY,     AND     COMMITTEE.  117 

pares  it  to  the  utmost  bounds.  They  shall  not  have  a  hair's 
breadth  which  he  hath  not  allotted  them,  nor  want  the  least 
jot  of  their  designed  portion. 

Use.  Learn  to  be  contented  with  your  lot.    He  is  wise  also 
-who  took  a  view  of  it,  and  measured  it,  and  found  it  just 
commensurate  to  your  good  :  had  he  known  that  a  foot's 
breadth  more  had  been  needful,  you  would  have  had  it.    Had 
he  seen  it  good,  you  had  had  no  thorns  in  your  lands,  no  af- 
flictions in  your  lives.     O  how  careful,  how  solicitous  are 
many  of  God's  people  !  how  full  of  desires  !    Oh,  that  it  were 
with  me  thus  or  thus!  Possess  your  souls  in  patience;  as 
you  cannot  add  to,  no  more  shall  any  take  from  your  pro- 
portion.    He  took  the  measure  of  your  wants,  and  his  own 
supplies  long  since.     That  which  he  hath  measured  out  he 
will  cut  off  for  you.     He  knows  how  to  suit  all  his  children. 
XI.  Observatio)!.  It  is  dangerous  encroaching  for  any  of 
the  sons  of  men  upon  God's  people's  portion,  lot,  privileges, 
or  inheritance. 

God  hath  measured  it  out  for  them,  and  he  will  look  that 
they  enjoy  it.   Shall  men  remove  his  bounds,  and  landmarks,' 
and  be  free  ?  will  it  be  safe  trespassing  upon  the  lands  of  the 
Almighty?  will  it  be  easy  and  cheap  ?  will  he  not  plead  his 
action  with  power?    especially  seeing  he  hath  given  them 
their  portion?     If  he  hath  given  Seir  to  Edom,  what  doth  he 
vexing  and  wasting  Jacob?  Shall  they  not  possess  what  the 
Lord  their  God  gives  them  to  possess?  Judg.  xi.  24.     He 
hath  cautioned  all  the  world,  kings  and  others  in  this  kind  : 
'  Touch  not  mine  anointed,  do  my  prophets  no  harm  ;'  Psal. 
cv.  14, 15.  Touch  them  not,  nor  any  thing  that  is  theirs  :  harm 
them  not  in  any  thing  I  bestow  on  them.     They  have  nothing 
but  what  their  Father  gives  them,  and  Christ  hath  bought 
for  them.     Will  a  tender  father,  think  you,  contentedly  look 
on,  and  see  a  slave  snatch  away  his  children's  bread?    If  a 
man  hath  engaged  himself  to  give  a  jewel  to  a  dear  friend, 
will  he  take  it  patiently  to  have  an  enemy  come  and  snatch 
it  away  before  his  face?    God  is  engaged  to  his  people  for  all 
his   enjoyments,   and  will  he  quietly  suffer  himself  to  be 
robbed,  and  his  people  spoiled  ?    Shall  others  dwell  quietly 
in  the  land,  which  he  hath  measured  for  his  own? 

Vie  1.  See  whence  the  great  destructions  of  people  and 

'   Vid.  Tortul.  ad  Scapolnii),  dp  persecutione. 


lis  A     MEMOItlAL    OF    THE    DELIVERANCE 

nations  in  these  latter  ages  iiave  come.     Is  it  not  for  toucn- 
ing  these  forbidden  things  ?    The  holy  vessels  of  the  temple 
at  Jerusalem,  ruined  Babylon.     Is  not  the  wasting  of  the 
western  nations  at  this  day  from  hence,  that  they  have  served 
the  whore  to  deck  herself  with  the  spoils  of  the  spouse? 
helped  to  trim  her  with  the  portion  of  God's  people,  taking 
away  their  liberties,  ordinances,  privileges,  lives,  to  lay  at  her 
feet?    Doubtless  God  is  pleading  with  all  these  kingdoms 
for  their  encroaching.     They  who  will  not  let  him  be  at 
peace  with  his,  shall  have  little  quiet  of  their  own.     The 
eatrle  that  stole  a  coal  from  the  altar  fired  her  nest.     I  know 
how  this  hath  been  abused  to  countenance  the  holding  of 
Babylonish  wedges.     God  will  preserve  to  his  people  his 
own  allowance,  not  Rome's  supplyment.     This  nation  hath 
yet  itching  fingers,  and  a  hankering  mind  after  the  inheritance 
of  God's  people.     Let  them  take  heed,  he  hath  knocked  off 
their  hands  a  hundred  times,  and  sent  them  away  with  bloody 
fingers.     O  that  we  were  wise,  that  we  be  not  quite  con- 
sumed!    Of  you  I  hope  better  things,  and  such  as  accom- 
pany salvation,  yet  give  me  leave  to  cautionate  you  a  little. 
(I.)  As  to  privileges  and  liberties   of  this  life.     Their 
liberties  and  estates  are  not  as  other  men's,  but  more  ex- 
actly measured  for  their  good,  and  sanctified  to  them  in  the 
blood  of  Christ.     If  in  these  things  God  hath  called  you  to 
the  defence  and  protection  of  his,  lie  will  expect  a  real  ac- 
count.    You  had  better  give  away  a  kingdom  that  belongs 
to  others,  than  the  least  of  that  which  God  hath  made  for 
his  saints.     Think  not  any  thing  small,  which  God  accounts 
worthy  to  bestow  on  his.     If  he  hath  meted  out  liberty  for 
them,  and   you   give   them   slavery,  you  will   have  a  sad 
reckoning, 

(2.)  In  point  of  ordinances,  and  Christ-purchased  privi- 
leges. Here  it  is  dangerous  encroaching  indeed.^  God  exactly 
measured  Canaan  because  it  was  to  be  the  seat  of  a  national 
church.  If  you  love  your  lives,  if  you  love  your  souls,  be 
tender  in  this  point.  Here  if  you  meddle  with  that  which 
belongs  not  unto  you,  were  you  kings,  all  your  glory  would 
belaid  in  the  dust;  2  Chron.  xxvi.  18.     Woe  to  them,  who 

»  Nero  primus  Chrislianos  ferociit,  tali  dedicatore  daninationis  nostras  etiam  glo- 
riamur,  qui  enim  scit  ilium,  intelligere  potest,  non  nisi  aliqaod  bonum  grande  a  Ne- 
rone  damnatum.     Tertul.  Apol. 


OF    ESSfiX    COUNTY,    AND    COMMITTEE.         11^ 

cut  short  the  saints  of  God  in  the  least  jot,  of  what  he  hath 
allotted  to  thera  in  spirituals.  Is  it  for  any  of  you,  O  y€ 
sons  of  men,  to  measure  out  God's  children's  portion,  lono- 
since  bequeathed  them  by  Christ  ?  Let  thera  alone  with  what 
is  given  them.  If  God  call  Israel  out  of  Egypt  to  serve  him, 
shall  Pharaoh  assign  who,  and  how  they  shall  go,  first  meri 
only,  then  all  without  their  cattle?  '  Nay,'  says  Moses,  'we 
will  go  as  God  calls ;'  Exod.  x.  26. 

Was  not  one  main  end  of  the  late  tumults  to  rob  God's 
people  of  their  privileges,to  bring  thera  again  under  the  yoke 
of  superstition  ?  What  God  brake  in  war,  do  not  think  he  will 
prosper  in  peace.  If  you  desire  to  thrive,  do  not  the  same, 
nor  any  thing  like  it.  Take  they  any  thing  of  yours,  that 
belongs  to  Caesar,  the  civil  magistrate,  restrain  them,  keep 
thera  within  bounds.  But  if  they  take  only  what  Christ 
hath  given  them,  O  touch  them  not,  harm  them  not.  The 
heap  is  provided  for  them,  let  them  take  for  themselves. 
Think  it  not  strange  that  every  one  should  gather  his  own 
manna.  The  Lord  forbid  that  I  should  oversee  the  magis- 
trates of  England  taking  away  liberties,  privileges,  ordi- 
nances, or  ways  of  worship,  from  them  to  whom  the  Al- 
mighty hath  made  a  free  grant  of  them. 

(3.)  If  in  taking  what  God  hath  measured  out  for  them, 
they  should  not  all  comply  with  you,  in  the  manner  and 
measure  of  what  they  take,  do  them  no  harm,  impoverisli 
not  their  families,  banish  them  not,  slay  thera  not.  Alas  !' 
your  judgments,  were  you  kings  and  emperors,  is  not  a  rule 
to  them.  They  must  be  tried  by  their  own  faith.  Are  their 
souls  think  you  more  precious  to  you  than  themselves?  You 
say  they  take  amiss ;  they  say  no  ;  and  appeal  to  the  word." 
Should  you  now  smite  them?  Speak  blood,  is  that  the  way 
of  Jesus  Christ?  Should  it  be  as  you  affirm,  you  would  be 
puzzled  for  your  warrant.  To  run  when  you  are  not  sent, 
surely  in  this  case  is  not  safe.  But  what  if  it  should  prove' 
in  the  close,  that  they  have  followed  divine  directions?  Do 
you  not  then  fight  against  God,  wound  Jesus  Christ,  and 
prosecute  him  as  an  evil  doer?  I  know  the  usual  colours, 
the  common  pleas,  that  are  used  for  the  instigation  of  autho- 

»  Nova  ct  inaudita  est  ista  praedicatio,  quae  verberibus  cxigit  fidem.  Greg. 
Epist.  32. 

•>  Magistruni  neniinem  habemus  nisi  solum  Deum;  liic  ante  fe  esl,  nec  nbscondi 
pMOst,  sed  cui  nihil  fAcere  po^*i». 


120  A,   MEMOKIAL    OF    THt     UF.LIVEUANCE 

rity  to  the  contrary.  They  are  the  very  same,  and  no  other, 
that  have  slain  ths  saints  of  God  this  twelve  hundred  years. 
Arguments  for  persecution  are  dyed  in  the  blood  of  Chris- 
tians for  a  long  season; ever  since  the  dragon  gave  his  power 
to  the  false  prophet,  they  have  all  died  as  heretics  and  schis- 
matics. Suppose  you  saw  in  one  view  all  the  blood  of  the 
witnesses  of  Christ,  which  hath  been  let  out  of  their  veins, 
by  vain  pretences ;  that  you  heard  in  one  noise  the  doleful 
cry  of  all  pastorless  churches,  dying  martyrs,  harbourless 
children  of  parents  inheriting  the  promise,  wilderness-wan- 
dering saints,  dungeoned  believers,  wrested  out  by  pretended 
zeal  to  peace  and  truth  ;  and  perhaps  it  may  make  your  spi- 
rits tender  as  to  this  point. 

Use  2.  See  the  warrantableness  of  our  contests  for  God's 
people's  rights.  It  was  Jepththa's  only  argument  against  the 
encroaching  Ammonites;  Judg.  xi.  By  God's  assistance 
they  would  possess  what  the  Lord  their  God  should  give 
them.  If  a  grant  from  heaven  will  not  make  a  firm  title,  I 
know  not  what  will.  Being  called  by  lawful  authority,  cer- 
tainly there  is  not  a  more  glorious  employment,  than  to  serve 
the  Lord  in  helping  to  uphold  the  portion  he  hath  given  his 
people.  If  your  hearts  be  upright,  and  it  is  the  liberties, 
the  privileges  of  God's  saints,  conveyed  from  the  Father, 
purchased  by  Christ,  you  contend  for,  go  on  and  prosper, 
the  Lord  is  with  you. 

XII.  Observation.  The  works  and  labours  of  God's  people 
are  transacted  for  them  in  heaven,  before  they  once  under- 
take them. 

The  Israelites  were  now  going  to  Canaan,  God  doth  their 
work  for  them  beforehand,  they  did  but  go  up  and  take  pos- 
session. Joshua  and  Caleb  tell  the  people,  not  only  that 
their  enemies'  defence  was  departed  from  them,  but  that  they 
were  but  bread  for  them.  Numb.  xiv.  9.  not  corn  that  might 
be  prepared,  but  bread,  ground,  made  up,  baked,  ready  to 
eat.  Their  work  was  done  in  heaven.  '  Known  unto  God 
are  all  his  works  from  the  beginning  of  the  world  ;'  Acts 
XV.  18.  All  that  is  done  here  below,  is  but  the  writing  of  a 
visible  copy  for  the  sons  of  men  to  read,  out  of  the  eternal 
lines  of  his  own  purpose. 

Use.  Up  and  be  doing,  you  that  are  about  the  work  of 
the  Lord.     Your  enemies  are  bread  ready  to  be  eaten,  and 


OF    ESSEX    COUNTY,     AND    COMMITTEE.        121 

yield  you  refreshment.  Do  you  think  if  our  armies  had 
not  walked  in  a  trodden  path,  they  could  have  made  such 
journeys  as  they  have  done  of  late?  Had  not  God  marched 
before  them,  and  traced  out  their  way  from  Kent  to  Essex, 
from  Wales  to  the  north,  their  carcases  had  Ions  ere  this 
been  cast  into  the  field.  Their  work  was  done  in  heaven 
before  they  begun  it.  God  was  gone  over  the  mulberry- 
trees  ;  2  Sam.  v.  24.  The  work  might  have  been  done  by 
children,  though  he  was  pleased  to  employ  such  worthy 
instruments.  They  see  I  doubt  not  their  own  nothingness 
in  his  all-sufficiency.  Go  on  then,  but  with  this  caution, 
search  by  all  ways  and  means  to  find  the  footsteps  of  the 
mighty  God  going  before  you. 

The  trembling  condition  of  the  oppressing  nations  round 
about,  when  God  appeared  so  gloriously  for  his  people,  is 
held  out  ver.  7. 

Ver.  7.  '  I  saw  the  tents  of  Cushan  in  affliction:  the  cur- 
tains of  the  land  of  Midian  did  tremble.' 

You  have  here  three  things  considerable, 

1.  The  mention  of  two  nations,  enemies  of  the  church  : 
Cushan  and  Midian. 

2.  The  state  and  condition  of  those  nations:  the  tents 
of  the  one  in  affliction,  and  the  curtains  of  the  other  in  trem- 
bling. 

3.  The  view  the  prophet  had  of  this,  I  saw  it,  sailh  he  : 
'  I  saw,'  &c. 

1.  For  the  first,  these  two  nations,  Cushan  and  Midian, 
were  the  neighbouring  people  to  the  Israelites,  being  in  the 
wilderness  when  God  did  such  great  things  for  them. 

(1.)  Cushan,  that  is,  the  tent-dwelling  Arabians  on  the 
south  side  towards  Ethiopia,  being,  as  the  Ethiopians,  of  the 
posterity  of  Cush  (thence  called  Cushan)  the  eldest  son  of 
scoffing  Ham,  Gen.  x.  6.  enemies  and  opposers  of  the  church 
(doubtless)  all  the  way  down  from  their  profane  ancestors.' 
These  now  beheld  the  Israelites  o-oino-  to  root  out  their  al- 
lies  and  kiadred,  the  Araorites  of  Canaan,  the  posterity  of 
Canaan,  the  younger  brother  of  their  progenitor  Cush ; 
Gen.  X.  6. 

(2.)  Midian  was  a  people  inhabiting  the  east  side  of  Jor- 
dan, on  the  borders  of  Moab,  so  called  from  their  forefather 

«•  2  Kings  six,  9.     Jer.  xiii,  2:?.     Josepli.  Antiq.   Is«.  xxxvii.  9. 


122  A     MEMORIAL    OF    THE    DELIVEttAXCE 

Midian,  the  son  of  Abraham  by  Ketnrah;  Gen.  xxv.  3,  4. 
These  obtained  a  temporal  blessing  for  a  season,  from  the 
love  borne  to  their  faithful  progenitor.  In  the  days  of  Jacob 
they  were  great  merchants;  Gen.  xxxvii.  28.  At  this  time, 
in  less  than  four  hundred  years^  they  were  so  multiplied, 
that  they  had  five  kings  of  their  nation  ;  Numb.  xxxi.  1. 
Some  knowledge  of  the  true  God  was  retained,  as  it  should 
seem,  until  now  amongst  some  of  them,  being  received  by 
tradition  from  their  fathers.  Moses's  father-in-law  was  a 
priest  of  this  country,  Exod.  ii.  15,  16.  not  altogether  un- 
acquainted with  Jehovah,  Exod.  xviii.  and  was  himself,  or 
his  son,  persuaded  to  take  up  his  portion  in  Canaan  ;  Numb. 
X.  29,  30.  But  for  the  generality  of  the  nation,  being  not 
heirs  of  the  promise,  they  were  fallen  off  to  superstition  and 
idolatry.  Exceeding  enemies  they  were  to  the  people  in  the 
wilderness,  vexing  them  with  their  wiles,  and  provoking  them^ 
to  abominations,  that  the  Lord  mis^ht  consume  them  :  Numb. 
XXV.  17.  None  so  vile  enemies  to  the  church  as  superstitious 
apostates.  These  two  nations  then  set  out  all  manner  of 
opposers  :  gross  idolaters,  as  Cushan;  and  superstitious, 
envious  apostles,  as  Midian. 

2.  Their  state  and  condition  severally. 

(1.)  'The  tents  of  Cushan' were  in  affliction  :  the  tents,  the 
Arabian  Ethiopians  of  Cush,  dwelling  in  tents  :  the  habitation 
for  the  inhabitant,  by  a  hypallage.  They  were  '  in  affliction, 
under  vanity,  under  iniquity,  the  place  of  vanity,'  so  variously 
are  the  words  rendered:  ]ytV  Dnn  'under  affliction,  vanity, or 
iniquity.'  Sin  and  the  punishment  of  it  are  frequently  in  the 
Scripture  of  the  same  name:  so  near  is  the  relation,  pti' is 
properly  and  most  usually  iniquity,  but  that  it  is  here  taken 
for  the  consequent  of  it,  a  consuming,  perplexed,  vexed  con- 
dition can  be  no  doubt.  The  Cushanites  then  were  in  afflic- 
tion, full  of  anguish,  fear,  dread,  vexation  to  see  what  would 
be  the  issue  of  those  great  and  mighty  things,  which  God 
was  doing  in  their  borders  for  his  people  :'^  afflicted  with 
Israel's  happiness  and  their  own  fears,  as  is  the  condition  off 
all  wicked  oppressors. 

(2.)  '  The  curtains  of  the  land  of  Midian,'  for  the  Midian- 
ites  dwelling  in  curtained  tabernacles,  by  the  same  figure  as 

^  Tantos  invidus  habet  pcena  justa  tortores,  quantos  invidiosus  habuerit  laudafore^, 
Prosp.  vita  contempt. 


OF    ESSEX    COUNTY,    AND    COMMITTEE.  123 

before.  They  trembled :  pun>, 'moved  themselves,  were  moved/ 
that  is,  shaken  with  fear  and  trembling,  as  though  they  were 
ready  to  run  frorfi  the  appearance  of  the  mighty  God  with 
his  people.  The  story  of  it  you  have  in  the  book  of  Num- 
bers,'' as  it  was  prophetically  foretold  by  Moses  concerning 
other  nations,  Exod.  xv.  14 — 16.  '  The  people  shall  hear  and 
be  afraid,  sorrow  shall  take  hold  of  the  inhabitants  of  Pa^ 
lestina.  Then  the  dukes  of  Edom  shall  be  amazed,  the  mighty 
men  of  Moab/  Sec.  God  filled  those  nations  with  anguish, 
sorrow,  and  amazement,  at  the  protection  he  granted  his 
people. 

3.  The  prophet's  view  of  all  this  :  *  I  saw'  it,  or '  I  see'  it. 
Though  it  were  eight  hundred  and  seventy  years  before, 
supposing  him  to  prophecy  about  the  end  of  Josiah,  or  be- 
ginning of  Jehoiakim,  yet  taking  it  under  the  consideration 
of  faith  he  makes  it  present  to  his  view. 

Faith  looketh  backwards  and  forwards,  to  what  God  hath 
done,  and  to  what  he  hath  promised  to  do.  Abraham  saw 
the  day  of  Christ,  so  many  ages  after,  because  he  found  it 
by  faith  in  the  promise.  Habakkuk  saw  the  terrors  of  Cushan 
and  Midian  so  many  days  before,  because  faith  found  it  re- 
corded among  the  works  of  God  to  support  itself  in  seeking 
the  like  nnercies  to  be  renewed.  So  that  this  is  the  sum  of 
this  verse:  O  Lord,  faith  makes  it  evident,  and  presents  it 
before  my  view,  how  in  former  days,  when  thou  wast  doing 
great  things  for  thy  people,  thou  filledst  all  thine  and  their 
enemies  with  fear,  vexation,  trembling,  and  astonishment. 

XIII.  Observation.  Faith  gives  a  present  subsistence  to 
forepast  works  as  recorded,  and  future  mercies  as  promised, 
to  support  the  soul  in  an  evil  day. 

I  have  made  the  doctrine  by  analogy  look  both  ways, 
though  the  words  of  the  text  look  but  one. 

The  apostle  tells  us,  that '  faith  is  the  substance  of  things 
hoped  for,  the  evidence  of  things  not  seen;'  Heb.  xi.  1. 

1.  'Of  things  hoped  for.'  It  looks  forward  to  the  pro- 
mises, and  so  gives  the  substance  of  them  in  present  pos- 
session, confirming  our  minds  and  hearts,  that  they  may 
have  a  subsistence  as  it  were  within  us,  though  not  actually 
made  out  unto  us. 

2.  It  is  '  the  evidence  of  things  not  seen.'     ft  extends 

'  Numb.  WW  \xrii.  and  xxxi 


124  A    MEMORIAL    OF    THE    DELIVERANCE 

itself  not  only  to  things  promised,  but  taking  for  its  object 
the  whole  word  of  God,  it  makes  evident  and  present  things 
that  are  past  also.  The  faith  commended  v&r.  3.  is  of  things 
long  since  done,  even  the  'making  of  the  things  that  are 
seen,  of  the  things  that  do  not  appear.'  *  Abraham  saw  my 
day.'saith  our  Saviour;  John  viii.  56.  He  saw  it,  as  Habak- 
kuk  saw  the  tents  of  Cushan  in  affliction;  faith  made  it 
present  to  him  :  all  the  ages  between  him  and  his  promised 
seed  were  as  nothing  to  his  keen-sighted  faith.  Hence  the 
apostle  puts  the  mercies  of  the  promise  all  in  one  form  and 
rank  as  already  wrought,  though  some  of  them  were  enjoyed, 
and  some  of  them  in  this  life  cannot  be.  Rom.  viii.  30. 
'Whom  he  hath  justified,  them  he  hath  glorified:'  he  hath 
done  it  for  them  already,  because  he  hath  made  them  believe 
it,  and  that  gives  it  a  present  subsistence  in  their  spirit. 
And  for  forepast  works,  they  are  still  mentioned  by  the 
saints,  as  if  they  had  been  done  in  their  days,  before  their 
eyes.  Elisha  calls  up  to  remembrance  a  former  miracle, 
to  the  effecting  the  like,  2  Kings  ii.  14. 

There  be  three  things  in  the  past  or  future  mercies  which 
faith  makes  present  to  the  soul,  giving  in  the  substance  of 
them:  (1.)  Their  love;  (2.)  Their  consolation;  (3.)  Their 
use  and  benefit. 

(1.)  The  love  of  them.  The  love  that  was  in  former 
works,  and  the  love  that  is  in  promised  mercies,  that  faith 
draws  out,  and  really  makes  ours.  The  love  of  every  re- 
corded deliverance  is  given  to  us  by  faith.  It  looks  into  the 
good-will,  the  free  grace,  the  loving-kindness  of  God, in  every 
work  that  ever  he  did  for  his,  and  cries.  Yet  this  is  mine  : 
this  is  the  kernel  of  that  blessing,  and  this  is  mine  :  for  the 
same  good-will,  the  same  kindness  he  hath  towards  me  also. 
Were  the  same  outward  actings  needful,  I  should  have  them 
also.  The  free  love  of  every  mercy  is  faith's  proper  object. 
It  makes  all  Joshua's  great  victories  present  to  every  one  of 
us.  The  promise  that  had  the  love  and  grace  in  it,  which 
run  through  them  all,  is  given  him,  Josh.  i.  5.  *I  will  be 
with  thee,  I  will  not  fail  thee  nor  forsake  thee.'  Now  the 
apostle  tells  us,  that  the  truth  and  love  of  this  promise  is 
ours,  Heb.  iii.  5.  Faith  may,  doth  assure  itself,  that  what 
good-will  soever  was  in  all  the  great  mercies  which  Joshua  re- 
ceived upon  that  pron^ise,  is  all  ours.     All  the  good-will  and 


Ot     ESSEX    COUNTS,    AND    COMMITTEE.  125 

choice  love  of,  *I  will  never  leave  thee  nor  forsake  thee,'  is 
mine  and  thine,  if  we  are  believers.  He  tliat  hath  this  pre- 
sent, hath  all  Joshua's  victories  present.  The  very  glory  of 
the  saints  in  heaven  is  ours  in  the  love  of  it.  We  enjoy  that 
love  which  gave  them  glory,  and  will  crown  us  also  in  due 
time. 

(2.)  In  their  comforts  and  refreshments.  'Thou  gavest 
Leviathan  to  be  meat  to  the  people  in  the  wilderness;' 
Psal.  xiv.  They  fed  their  souls  full  of  the  sweetness  of  that 
mercy,  the  destruction  of  their  oppressing  tyrant :  we  chew 
the  cud  upon  the  blessings  of  former  ages.  Who  hath  not 
with  joy,  delight,  and  raised  affections,  gone  over  the  old 
preservations  of  the  church  in  former  years?  How  does 
David  run  them  over  with  admiration,  closing  every  stop 
with,  *  His  mercy  endureth  for  ever?'  Psal.  cxxxvi.  And 
for  things  to  come,  as  yet  in  the  promise  only,  whether  ge- 
neral to  the  whole  church,  as  the  calling  of  the  Jews,  the 
coming  in  of  the  fulness  of  the  Gentiles,  the  breaking  out  of 
light,  beauty,  and  glory  upon  the  churches  and  saints,  the 
confusion  of  nations,  not  subjecting  themselves  to  the 
standard  of  the  gospel,  &c.  or  in  particular,  farther  as- 
surance of  love  than  at  present  enjoyed,  nearer  communion 
with  Father  and  Son,  being  with  C'hrist,  freed  from  misery 
and  corruption,  dwelling  with  God  for  ever;  how  does  faith 
act  over  these,  and  the  like  things  in  the  heart,  leaving  a 
savour  and  relish  of  their  sweetness  continually  upon  the 
soul  ?  O  how  sweet  are  the  things  of  the  world  to  come  unto 
poor  believers  I  Christ  leads  the  soul  by  faith,  not  only  into 
the  chambers  of  present-  enjoyed  loves,  but  also  into  the 
fore  prepared  everlasting  mansions  in  his  Father's  house. 
Thus  it  gives  poor  mortal  creatures  a  sweet  relish  of  eternal 
joys:  brings  heaven  into  a  dungeon,  glory  into  a  prison,  a 
crown  into  a  cottage,  Christ  into  a  slaughter-house.  And 
this  arises, 

[1.]  From  the  nature  of  faith.  Though  it  do  not  make 
the  thing  believed  to  be  (the  act  cannot  create  its  own  ob- 
ject), yet  applying  it,  it  makes  it  the  believer's.  It  is  the 
bond  of  union  between  the  soul  and  the  thing  promised. 
He  that  believes  in  Christ,  by  that  believing  receives 
Christ,  John  i.  12.  he  becomes  his.  It  is  a  grace  uniting 
its  subject  and  object,  the  person  believing,  and  the  thing 


126  A     MEMORIAL    OF    THE     DELIVERANCE 

believed.  There  needs  no  ascending  into  heaven,  or  de- 
scending, the  word  of  faith  makes  all  things  nigh,  even 
within  us;  Rom.  x.  6,  7.  Some  glasses  will  present  things 
at  a  great  distance  very  near  :  faith  looking  through  the 
glass  of  the  gospel,  makes  the  most  remote  mercies  to  be 
not  only  in  a  close  distance,  but  in  union.  It  'is  the  sub- 
sistence of  things  hoped  for/  that  which  they  have  not  in 
themselves,  it  gives  them  in  the  full  assured  minds  of  be- 
lievers. 

[2.]  From  the  intendment  of  all  mercies.  They  are  for 
every  believer.  All  things  are  theirs,  '  world,  life,  death, 
things  present,  things  to  come  ;'  1  Cor.  ii.  22.  All  promises 
being  made  to  every  believer,  and  all  mercies  being  the  fruit 
of  these  promises,  they  must  all  belong  to  every  believer. 
Now  if  all  these  should  be  kept  from  us,  at  that  distance 
wherein  they  fall  in  their  accomplishment  in  respect  of  time, 
what  would  they  avail  us  ?  God  therefore  hath  appointed  that 
they  shall  have  a  real,  though  not  a  natural  presence  and 
subsistence  at  all  times,  to  all  believers. 

Use  1.  See  hence  what  use  you  make  of  past  mercies,  de- 
liverances, blessings,  with  promised  incomings  ;  carry  them 
about  you  by  faith,  that  you  may  use  them  at  need.  'Where 
is  the  God  of  Elijah  ?  Awake,  awake,  O  arm  of  the  Lord,'  &c. 
*I  saw  the  tents  of  Cushan.'  Take  store  mercies  along  with 
you  in  every  trial.  Use  them,  or  they  will  grow  rusty,  and 
not  pass  in  heaven.  Learn  to  eat  Leviathan  many  years 
after  his  death.  Forget  not  your  pearls;  scatter  not  away 
yoixr  treasure  ;  be  rich  in  a  heap  of  mercies,  faith  will  make 
you  so.  The  love,  the  comfort,  the  benefit  of  all  former 
and  future  blessings  are  yours,  if  you  know  how  to  use  them. 
Oh,  how  have  we  lost  our  mercies  in  every  hedge  and  ditch  ! 
Have  none  of  us  skill  to  lay  up  the  last  eminent  deliverance 
against  a  rainy  day? 

Use  2.  Learn  how  to  make  the  poorest  and  most  afflicted 
condition  comfortable  and  full  of  joy.  Store  thy  cottage, 
thy  sick  bed  by  faith,  with  all  sorts  of  mercies  :  they  are 
the  richest  furniture  in  the  world.  Gather  up  what  is  al- 
ready cast  out,  and  fetch  the  rest  from  heaven.  Bring  the 
first-fruits  of  glory  into  thy  bosom.  See  the  Jews  called, 
the  residue  of  opposers  subdued,  the  gospel  exalted,  Christ 
enthroned,    all    thy  sins    pardoned,  corruption   conquered. 


OF     ILSSEX    COUNTV,     AXD    COM  M  I'l  TEE.  127 

glory  enjoyed.  Roll  thyself  in  those  golden  streams  every 
day.  Let  faith  fetch  in  new  and  old  :  ancient  mercies  for 
thy  supportment,  everlasting  mercies  for  thy  consolation. 
He  that  hath  faith,  hath  all  things. 

XIV.  Observation.  God's  dealing  with  his  enemies  in  the 
season  of  his  church's  deliverance  is  of  especial  consider- 
ation. 

'  I  saw  the  tents/  &.c.  So  did  the  Israelites  behold  the 
Egyptians  dead  on  the  shore,  Exod.  xiv.  30,  31.  '  The 
heathen  raged,  the  kingdoms  were  moved  :  he  uttered  his 
voice,  the  earth  melted.  The  Lord  of  hosts  is  with  us,  the 
God  of  Jacob  is  our  refuge.  Selah.  Come,  behold  the  works 
of  the  Lord,  what  desolations  he  hath  made  on  the  earth  ;' 
Psal.  xlvi.  6 — 8.  The  enemies'  undertaking,  ver.  6.  God's 
protection  to  his  people,  ver.  7.  a  view  of  the  adversaries' 
desolation,  ver.  8.  are  all  orderly  held  out. 

The  Lord  tells  Moses  that  he  will  harden  the  heart  of 
Pharaoh,  that  he  might  shew  his  power,  to  this  very  end, 
that  it  might  be  considered,  and  told  to  one  another;  Exod. 
X.  2,  3.  How  many  psalms  have  we  that  are  taken  up  in 
setting  forth  God's  breaking,  yoking,  befooling,  terrifying 
his  adversaries  at  such  a  season?  The  remembrance  of  tlie 
slaughter  of  the  first-born  of  Egypt  was  an  ingredient  in  the 
ehiefest  ordinance  the  ancient  church  enjoyed  ;  Exod,  xiv. 
The  reasons  of  this  are, 

1.  Much  of  the  greatness  and  intenseness  of  God's  love 
to  his  own  is  seen  in  his  enemies'  ruin.  Isa.  xliii.  3,  4.  *I 
gave  Egypt  for  thy  ransom,  Ethiopia,  and  Seba  for  thee. 
Since  thou  wast  precious  in  my  sight,  thou  hast  been  ho- 
nourable, and  I  loved  thee;  therefore  I  will  give  men  for 
thee,  and  people  for  thy  life.'  When  God  gives  such 
mighty  kingdoms  for  a  small  handful,  it  appears  they  are 
precious  to  him.  *  Whosoever  shall  gather  together  against 
thee,  shall  fall  for  thy  sake  ;'  Isa.  liv.  15.  When  God  will 
maintain  a  quarrel  with  all  the  world,  swear  that  he  will 
never  have  peace  with  Amalek,  until  he  be  consumed, 
break  nations,  kings,  and  kingdoms,  stretch  out  his  hand  in 
judgment  round  about,  and  all  to  save,  preserve,  prosper, 
protect,  a  small  handful ;  surely  he  hath  endeared  affections 
for  them.  In  the  days  wherein  we  live,  can  we  look,  and 
see  wise  men  befooled,  mighty  warriors  vanquished,  men  of 


I2b  A     MEMORIAL    OF    THP:     DELIVERANCE 

might  become  as  children,  their  persons  slain,  and  trodden 
down  in  the  field,  can  we  but  cry,  *  Lord,  what  are  we,  and 
what  is  our  house  that  thou  shouldst  do  such  things  for  us  ?* 
A  serious  view  of  what  God  hath  done  in  this  nation  of  late, 
what  armies  he  hath  destroyed,  what  strong  holds  demo- 
lished, what  proud  haughty  spirits  defeated,  what  consulta- 
tions made  vain,  is  enough  to  make  us  admire  the  riches  of 
his  love  all  our  days.  We  may  know  what  esteem  a  man 
sets  upon  a  jewel,  by  the  price  he  gives  for  it.  Surely  God 
values  them  for  whom  he  hath  given  the  honours,  the  parts, 
the  polities,  the  lives  of  so  many  tall  cedars,  as  of  late  he 
hath  done.  The  loving-kindness  of  God  to  his  church  is  seen, 
as  in  a  glass,  in  the  blood  of  their  persecutors. 

2.  The  manifestation  of  God's  sovereignty,  power,  and 
justice,  is  as  dear  to  him,  as  the  manifestation  of  his  mercy. 
The  properties  he  lays  out  in  destruction  are  equally  glorious 
with  those  he  lays  out  in  preservation.  In  the  proclamation 
of  his  glorious  name  he  omits  them  not;  Exod.  xxxiv.  6,  7. 
In  these  he  triumpheth  gloriously,  when  he  hath  overthrown 
the  horse  and  his  rider  in  the  sea;  Exod.  xv. 

Use.  Let  not  our  eyes  in  the  late  deliverance  be  always 
on  the  light  side  of  the  work,  our  own  mercies  :  the  dark  side 
of  terror  and  judgment  is  not  without  its  glory.  The  folly 
that  was  in  their  counsels,  the  amazement  that  was  in  their 
armies,  the  trembling  that  accompanied  all  their  undertak- 
ings, the  tympanous  products  of  all  their  endeavours,  do  all 
cry  out,  '  Digitus  Dei  est  hie'  Had  not  God  shewed  infinite 
wisdom,  they  had  not  been  so  abundantly  foolish  :  had  not 
he  been  infinite  in  power,  the  many  thousands  of  enemies  had 
not  been  so  weak. 

In  the  late  engagement  in  this  country,  when  God  stirred 
us  up,  with  some  others  in  these  parts,  to  make  some  oppo- 
sition to  the  enemy  gathering  at  Chelmsford,  what  were, 
think  you,  the  workings  of  God's  providences  against  them  ? 
How  came  it  to  pass  that  we  were  not  swallowed  up  by 
them?  For, 

1.  They  were  desirous  to  ruin  us  :  if  we  may  judge  their 
desires  to  answer  their  interest ;  or  their  expressions,  with 
the  language  of  their  friends  round  about  us,  to  answer  their 
desires. 

2.  They  were  able  to  do  it.     They  had  from  the  begin- 


OF    ESSEX    COUNTY,    AND    COMMITTEE.       129 

nino^,  and  so  all  along,  near  as  many  thousands  as  we  had 
hundreds,  of  them  very  many  old  experienced  soldiers,  with 
us  not  three  men  that  had  ever  seen  any  fighting. 

3.  They  were  resolved  to  do  it.  Witness  their  own  con- 
fessions, and  frequent  declarations  of  their  purposes,  whilst 
the  business  was  in  agitation. 

4.  They  were  provoked  to  it.  For  the  first  and  only  con- 
siderable opposition  was  made  to  them  in  this  place :  first,  by 
hindering  their  assistance  from  Colchester,  which  how  much 
they  valued,  witness  the  senseless  letter  they  would  have 
forced  the  committee  to  subscribe,  to  persuade  us  not  to  dis- 
turb their  levies  there;  secondly,  suppressing  and  discou- 
raging all  those  affected  to  them  and  their  designs  in  these 
parts  of  the  country,  restraining  some,  disarming  others, 
awing  all;  thirdly,  hastening  the  coming  of  the  army,  lest 
their  friends  should  suffer;  fourthly,  encouraging,  their  com- 
ing, by  declaring  that  they  had  friends  here  ;  by  which,  and 
the  like,  they  were  abundantly  provoked. 

5.  That  they  were  also  invited  to  it,  though  by  persons 
somewhat  inconsiderable,  with  promises  of  a  full  party  of 
friends  to  assist  them,  which  they  might  have  had,  and  a  rich 
booty  from  their  enemies  to  support  them,  which  they  might 
have  found,  is  too  apparent. 

Now  being  thus  advantaged,  thus  encouraged,  thus  pro- 
voked, and  resolved,  why  did  they  not  attempt  it,  why  did 
they  not  accomplish  their  desires?  Is  it  not  worth  the 
while  to  consider  how  they  were  restrained  V  Was  not  much 
of  God's  wisdom  seen  in  mixing  a  spirit  of  giddiness  and 
error  in  the  midst  of  them  ;  that  they  knew  not  well  how  to 
determine,  nor  at  all  to  execute  their  determinations?  Was 
not  his  power  seen  in  causing  'experienced  soldiers  as  they 
were,  with  their  multitudes,  to  be  afraid  of  a  poor  handful  of 
unskilful  men,  running  together  because  they  were  afraid  to 
abide  in  their  houses  ?  Was  not  his  justice  exalted,  in  keep- 
ing them  only  for  the  pit  which  they  had  digged  for  others? 
Doubtless  the  hand  of  God  was  lifted  up.  O  that  we  could 
all  learn  righteousness,  peculiarly  amongst  ourselves  of  thig 
place  !  Is  there  nothing  of  God  to  be  discerned,  in  the  vexa- 
tions, birthless  consultations,  and  devices  of  our  observerg^ 

'  Gen.  XT.  6.     Psal.lxxvi.  10. 
VOI-.   XV.  ^ 


130         A    MEMORIAL    OF    THE    DELIVERANCE 

Nothing  of  power  in  their  restraint  ?  Nothing  of  wisdom  in 
the  self-punishment  of  their  anxious  thoughts  ?  Nothing  of 
goodness,  that  after  so  long  waiting  for  advantage,  they 
besin  themselves  to  think,  that  neither  divination  nor  en- 
chantment  will  prevail? 

XV.  Observatio7i.  The  measuring  out  of  God's  people's 
portion  fills  Cushan  with  affliction,  and  Midian  with  trem- 
bling. 

Their  eye  is  evil,  because  God  is  good.  Israel's  increase 
is  Pharaoh's  trouble  ;  Exod.  i.  10.  When  Nehemiah  comes 
to  build  the  walls  of  Jerusalem,  it  grieved  the  enemy  exceed- 
ingly,* that  one  was  come  to  seek  the  welfare  of  the  children 
of  Israel;'  Nehem.ii.lO.  This  is  the  season  of  that  dispensa- 
tion which  you  have  mentioned,  Isa.  Ixv.  13 — 15. '  Thus  saith 
the  Lord,  Behold,  my  servants  shall  eat,  but  ye  shall  be  hungry: 
behold,  my  servants  shall  drink,  but  ye  shall  be  thirsty  :  be- 
hold, my  servants  shall  rejoice,  but  ye  shall  be  ashamed : 
behold,  my  servants  shall  sing  for  joy  of  heart,  but  ye  shall 
cry  for  sorrow  of  heart,  and  howl  for  vexation  of  spirit.  And 
ye  shall,' &c. 

The  reasons  of  this  are  taken,  1 .  From  their  envy,  2.  From 
their  carnal  fear ;  the  two  principles  whereby  they  are  acted 
in  reference  to  the  saints  of  God. 

1.  Their  envy.  They  have  a  devouring' envy  at  them,^ 
which  at  length  shall  shame  them  and  consume  them ;  Isa. 
xxvi.  11.  They  are  of  their  father  the  devil,  and  he  (through 
envy)  was  a  '  murderer  from  the  beginning ;'  John  viii.  44. 
The  portion  God  measureth  out  unto  his  people  is  in  distin- 
guishing mercies,  differencing  blessings ;  in  such  things  as 
the  world  hath  not,  giveth  not.  Now  this  is  that  which 
envy  takes  for  its  proper  object.  That  others  should  have 
enjoyments  above  them,  beyond  them,  this  envious  men  can- 
not bear.  God  accepts  Abel,  not  Cain  ;  presently  Cain  is 
wroth  and  his  countenance  falls;  Gen.  iv.  6.  Jacob  gets  the 
blessing,  and  this  fills  the  heart  of  Esau  with  murderous  re- 
venge; Gen.  xxvii.  41.  Upon  all  God's  appearances  with 
the  apostles,  how  were  the  Jews  cut  to  the  heart,  vexed,  per- 

S  Quis  facile  potest  quale  sit  hoc  malum  verbis  exprimere,  quo  invidus  odio  ho- 
minis  persequitur  divinum  munus  in  homine.  Pros.  vit.  cont.  Invidia  est  tristilia 
de  bono  proximi,  prou't  propriura  malum  jestimatur  et  est  diminutivum  proprii  boni. 
Aqu.  22.  a*,  q.  36.  A.  1.  c.  " 


OF    ESSEX    COUNTY,    AND    COxMMITTEi;.        131 

plexed?  God  gives  distinguishing  mercies  to  his  people, 
such  protections,  such  deliverances ;  this  Cushan  and  Mi- 
dian  cannot  bear. 

2.  Their  carnal  fear.  They  have  all  of  them  that  conclu- 
sion in  their  breasts,  which  Haman's  wise  men  and  wife  made 
to  him  ;  Esth.  vi.  13.  If  they  begin  to  fall  before  the  seed 
of  the  Jews,  utter  ruin  will  follow.  When  God  begins  to 
own  his  people,  as  them  in  the  Acts, chap.  v.  24.  *they  doubt 
whereunto  this  will  grow  ;'  their  hearts  tell  them  secretly  they 
are  usurpers  of  all  they  have;  and  when  God  owns  any, 
they  instantly  fear  lest  for  their  sakes  they  should  be  called 
to  account.  When  a  distinction  begins  to  be  made,  in  ordi- 
nances, privileges,  deliverances,  protections,  evidently  given 
to  some  peculiar  ones,  they  tremble  within  that  they  are  set 
apart  for  no  good.  This  picking  and  choosing  of  men  by 
the  Lord,  Psal.  iv.  3.  they  cannot  bear  with.  Such  mighty 
works  attend  the  Israelites,  what  thinks  Midian  will  be 
the  end  of  this?  It  is  true,  their  pride  calls  on  them  to 
act  openly  more  of  their  malice  than  their  fear ;  but  yet 
this  lies  at  the  bottom,  like  a  boasting  atheist's  nightly 
thoughts.''  The  chief  priests  and  Pharisees  having  gotten 
the  apostles  before  them,  what  big  words  they  use  to  coun- 
tenance the  business!  'Who  gave  you  this  power?'  Acts 
iv.  7.  But  when  they  are  by  themselves  they  cry,  '  What 
shall  we  do?  and  whereunto  will  this  grow?'  This  lies  at 
the  bottom  with  many  at  this  day ;  though  they  boast  and 
lift  up  their  mouth  to  heaven,  their  hearts  do  tremble  as  an 
aspen  leaf. 

Use.  Learn  not  to  be  troubled  at  the  great  tumultuating, 
which  is  amongst  many  against  the  ways  of  God  at  this  day. 
God  is  measuring  out  his  children's  portion,  giving  them 
their  bread  in  season,  viewing  for  them  the  lot  of  their  inlie- 
ritance.  Men  of  the  world,  profane  Cushanites,  superstitious 
apostatical  Midianites,  will  not,  cannot  be  quiet.  Vexed  they 
are,  envious  and  afraid,  and  will  act  according  to  those  prin- 
ciples. Cushanites  see  religion  owned,  Midianites  theirs  dis- 
claimed, and  both  are  alike  provoked.  The  Lord  convert 
them,  or  rebuke  them,  or  the  one  will  have  the  armies,  the 
other  their  wiles.  Only  judge  not  their  hearts  by  the  out- 
ward appearance  always ;  they  seem  gallant  to  you,  indeed 

•»  Noctu  dubitaiit. 
K    2 


132  A     MEMORIAL    OF    THE     DEI-IVEUANCE 

they  are  frighted,  galled,  vexed.  I  have  seen  a  galled  horse 
under  dressing,  leap  and  curvet,  as  though  it  had  been  out 
of  mettle  and  spirit,  when  indeed  it  was  pain  and  smart  that 
made  him  do  it.  They  pretend  to  despise  us,  when  they 
envy  us.  They  look  like  contemners,  but  are  tremblers.  Be 
not  troubled  at  their  outward  appearance,  they  have  inward 
anguish;  they  bite  others,  but  are  lashed  themselves. 

XVI.  Observation.  The  season  of  the  church's  deliverance 
being  come,  Cushan  and  Midian  must  wax  vain  and  perish. 

That  there  is  such  a  season  I  told  you  before.  When 
four  hundred  and  thirty  years  are  expired,  Egypt  must  be 
destroyed,  the  Amorites  rooted  out,  and  all  the  nations  round 
made  to  tremble.  When  seventy  years  of  captivity  expire,^ 
Babylon  must  be  ruined,  and  the  Chaldean  monarchy  quite 
wasted,  that  the  Jews  may  return.  The  church  being  to  be 
delivered,  Haman  must  be  hanged.  This  you  have  fully  set 
out.  Rev.  vi.  12 — 17.  It  is  the  fall  of  heathenish  tyranny^ 
by  the  prevailing  of  the  gospel,  which  you  have  there  de- 
scribed, Rome  and  Constantinople,  pope  and  Turk,  are 
preserved  for  a  day  and  an  hour  wherein  they  shall  fall  and 
be  no  more.  If  the  season  of  enjoying  ordinances  and  pri- 
vileges be  come  to  this  nation,  that  the  tabernacle  of  God 
will  be  here  amongst  men  ;  woe  be  to  Cushanites,  woe  be  to 
Midianites,  open  opposers,  and  secret  apostates.  They  shall 
not  be  able  to  be  quiet,  nor  to  prevail ;  God  will  not  let 
them  rest,  nor  obtain  their  purposes.  The  story  of  Haman 
?nust  be  acted  over  again  ;  their  hearts  shall  be  stirred  up  to 
their  own  ruin ;  Rev.  xx.  8.  This  is  the  frame  of  perishing 
Babylonians,  in  the  day  of  Sion's  restoration.  The  reasons 
are, 

1 .  Because  at  the  deliverance  of  his  people,  God  will 
plead  with  their  enemies  for  their  oppressions.  '  It  is  the 
day  of  the  Lord's  vengeance,  the  year  of  recompences  for 
the  controversy  of  Sion  ;'  Isa.  xxxiv.  8.  It  is  the  vengeance 
of  the  Lord  and  his  temple  that  lights  upon  them-in  that  day; 
Jer.  1.  28.  '  The  violence  done  to  me  and  my  flesh,  be  upon 
Babylon,  shall  the  inhabitants  of  Zion  say ;  and  my  blood 
upon  the  inhabitants  of  Chaldea,  shall  Jerusalem  say  ;'  Jer. 
Ij.  35.  In  this  day  great  '  Babylon  must  come  into  remem- 
brance ;'  Rev.  xvi.  19,  20. 

2.  The  discerning  trial  that  shall,  and  doth  come  along 


OF    ESSEX    COUNTY,    AND    COMMITTEE.         133 

with  the  church's  vindication,  will  cut  off  all  superfluous 
false  professors,  so  that  they  also  shall  perish;  Mai.  iii. 
2,  3.  Christ  conies  with  a  fan  to  send  away  the  chaff  in 
the  wings  of  the  wind.  Have  we  not  seen  this  end  of  many 
zealots? 

3.  The  Amorites  live  in  Canaan,  and  must  be  removed. 
Oppressors  and  hypocrites  enjoy  many  rites  of  the  church, 
which  must  be  taken  from  them.  Rome  and  her  adherents 
shall  not  have  so  much  left,  as  the  name  or  title,  appearance 
or  shew  of  a  church.  The  outward  court,  which  they  have 
trodden  down  and  defiled,  shall  be  quite  left  out  in  the 
measuring  of  the  temple;  Rev.  xi. 

Use.  Bring  this  observation  home  to  the  first  from  this 
verse,  and  it  will  give  you  the  use  of  it :  proceed  we  to  the 
next  verse. 

Ver.  8.  'Was  the  Lord  displeased  against  the  rivers? 
was  thine  anger  against  the  rivers?  was  thy  wrath  against 
the  sea,  that  thou  didst  ride  upon  thy  ht)rses  and  thy  chariots 
of  salvation?' 

'Was  the  Lord  displeased,'  mn  'kindled,'  did  he  burn? 
that  is  in  wrath.  Heat  is  a  great  ingredient  in  the  commo- 
tion of  anger  in  us,  here  alluded  to,  or  because  the  effects  of 
anger  are  so  often  compared  to  fire.  '  Against  the  rivers  or 
floods?'  Again  :  '  Was  thine  anger?'  1D^<  *  thy  nose  or  face, 
or  thine  anger,'  t]K  signifies  both.  The  'face  is  the  seat  of 
anger's  appearance :  fury  comes  up  into  the  face.  'Was 
thine  anger,  thy  troubling  anger'  (so  the  word)  *  against  the 
sea?'  the  Red  sea,  through  which  thy  people  passed  :  '  that 
thou  didst  ride  upon  thy  horses,  and  thy  chariots  of  salva- 
tion?' or,  'thy  chariots  were  salvation,  *  currus  salutares,' 
thy  safety-bringing  chariots,' 

The  words  are  an  admiring  expostulation  about  the  mighty 
works  of  the  Lord,  for  his  people,  upon  the  sea,  rivers,  and 
inanimate  creatures. 

1.  The  rivers  :  Jordan  and  its  driving  back  is  doubtless 
especially  intended.  The  Lord  shewed  his  povver,  in  dis- 
turbing that  ancient  river  in  his  course,  and  making  his 
streams  run  backward.  The  story  of  it  you  have  Josh.  iii. 
1&,  16.     The  people  being  to  enter  into  Canaan,  the  Lord 

•  C»tera  licet  abscondere,  ct  in  abdito  alere ;  ira  se  profert,  ct  in  faciem  exit. 
?enec.  de  ira. 


134  A    MEMORIAL    OF    THE    DELIVERANCE 

divides  the  waters  of  that  river,  making  them  beneath  to 
sink  away,  and  those  above  to  stand  on  a  heap.  This  the 
prophet  magnifies,  Psal.  cxiv.  5. '  What  ailest  thou,  O  Jordan, 
that  thou  wast  driven  back?'  What  marvellous,  powerful, 
disturbing  thing  is  happened  to  thee,  that  contrary  to  thy 
ancient  natural  course,  thy  streams  should  be  frighted,  and 
run  back  to  the  springs  from  whence  they  came  ? 

2.  The  sea :  that  is,  the  Red  sea,  which  in  like  manner 
was  divided,  Exod.  xiv.  21,  which  the  prophet  also  admires 
in  the  fore-cited  Psalm  :  '  The  sea  saw  it  and  fled.  What 
ailest  thou,  O  thou  sea,  that  thou  fleddest?'  What  strong 
mighty  impression  of  power  was  on  thee,  that  the  multitudes 
of  thy  waters  should  be  parted,  and  thy  channel  discovered 
dry  to  the  bottom? 

3.  '  That  thou  didst  ride  upon  thy  horses  and  thy  chariots 
of  salvation.'  This  you  have  again  ver,  15.  'Thou  didst 
walk  through  the  sea  with  thine  horses.'  These  were  those 
clouds  and  winds  vi^bich  the  Lord  sent  before  the  Israelites, 
to  the  sea  and  Jordan,  to  drive  them  back.  '  He  maketh  the 
clouds  his  chariots,  and  walketh  upon  the  wings  of  the 
wind;'  Psal.  civ.  3.  So  Psal.  xviii.  11.  'He  did  fly  upon 
the  wings  of  the  wind.'  After  the  manner  of  men,  God  is 
represented  as  a  mighty  conqueror,  riding  before  his  armies, 
and  making  way  for  them.  The  power  and  majesty  of  God 
was  with,  and  upon,  those  clouds  and  winds  which  went 
before  his  people,  to  part  those  mighty  waters,  that  tliey 
might  pass  dry :  and  therefore  they  are  called  his  saving 
chariots,  because  by  them  his  people  were  delivered.  Or 
by  horses  and  chariots  here  you  may  understand  the  angels, 
who  are  the  host  of  God.  Psal.  Ixviii.  17.  'The  chariots  of 
God  are  twenty  thousands,  even  thousands  of  angels,'  they 
have  appeared  as  horses  and  chariots  of  fire  ;  2  Kings  vi.  17. 
And  their  ministry  no  doubt  the  Lord  used  in  these  mighty 
works  of  drying  rivers,  and  dividing  seas.  Either  way,  the 
glorious  power  and  majesty  of  God,  in  his  delivering  instru- 
ments, is  set  forth. 

Thus  the  words  severally,  now  jointly. 

This  admiring  interrogation  includes  a  negation.  '  Was 
the  Lord  kindled  against  the  rivers,  was  thy  face  against 
the  livers,'  &c.  Was  it  that  the  deep  had  offended  the 
Most  High,  that  by  thine  angels,  winds,  and  clouds,  thou 


OF    ESSEX    COUNTY,    AND    COMMITTEE.         135 

didst  SO  disturb  the  floods  in  their  ancient  course,  and 
madest  naked  their  hidden  channels,  until  the  hoary  deep 
cried  out  for  fear,  and  lifted  up  his  aged  hands  to  the  Al- 
mighty as  it  were  for  pity  ?  ver.  10.  No,  surely,  no  such 
thing.  All  those  keep  the  order  by  thee  unto  them  ap- 
pointed ;  it  was  all  for  the  salvation  and  deliverance  of  thy 
people.  God  was  not  angry  with  Jordan  when  he  drove  it 
back,  nor  with  the  sea  when  he  divided  it,  but  all  was  effected 
for  Israel's  deliverance. 

XVII.  Observation.  The  very  senseless  creatures,  are  as 
it  were  sensible  of  the  wrath  and  power  of  the  Almighty. 

Effects  of  anger  being  in  and  upon  the  deep,  '  he  utters 
his  voice,  and  lifts  up  his  hands  on  high;'  ver.  10.  God 
often  in  the  Scripture  sets  forth  his  power  and  majesty  by 
the  trembling  of  heaven,  and  the  shaking  of  the  earth,  the 
vanishing  of  mountains,  and  the  bowing  of  perpetual  hills, 
the  professed  humble  subjection  of  the  most  eminent  parts 
of  the  creation.  The  sea  shall  fly  as  afraid :  the  rocks  as 
weak,  rend,  and  crumble  ;  the  heavens  be  darkened ;  '  The 
mountains  skip  like  rams,  and  the  little  hills  like  young 
sheep;'  Psal.  cxiv.  4, 

Tfl/uEi  5'  oj»,  xat  yata,  xcii  TnXdpio; 

'Orav  BTn^Ki^ri  yo^yov  o{A.fj(,ct.  ha-Trirov,  jEschjIus,  apud  Justin.  Apol.  2. 

'The  heavens  shook,  the  earth  dropped  at  the  presence  of 
God;'  Psal.  Ixviii.  8.  The  almighty  Creator  holds  the 
whole  frame  of  the  building  in  his  own  hand,  and  makes 
what  portion  he  pleaseth,  and  when  he  pleaseth,  to  tremble, 
consume,  and  vanish  before  him.  Though  many  things  are 
not  capable  of  sense  and  reason,  yet  he  will  make  them  do 
such  things  as  sense  and  reason  should  prompt  the  whole 
subjected  creation  unto,  to  teach  that  part  their  duty  who 
were  endued  therewith.  A  servant  is  beat,  to  make  a  child 
learn  his  duty. 

Use.  See  hence  the  stoutness  of  sinful  hearts.  More 
stubborn  than  the  mountains,  more  flinty  than  the  rocks, 
more  senseless  than  the  great  deep.  Friend,  art  thou 
stronger  than  Horeb  ?  yet  that  trembled  at  the  presence  of 
this  mighty  God,  whom  it  never  had  provoked.  Are  thy 
lusts  like  the  streams  of  Jordan?  yet  they  run  back  from 
his  chariots  of  salvation.     Are  thy  corruptions  more  firmly 


136  A    MEMORIAL    OF    THE    DELIVERANCE 

seated  on  thy  soul,  than  the  mountains  on  their  bases?  yet 
they  leaped  like  frighted  sheep,  before  that  God  against 
whom  they  had  not  sinned.  And  wilt  thou,  a  small  handful 
of  sinful  dust,  that  hast  ten  thousand  times  provoked  the 
eyes  of  his  glory,  not  tremble  before  him,  coming  on  his 
horses  and  chariots  of  salvation,  his  mighty  works,  and 
powerful  word  ?  Shall  a  lion  tremble,  and  thou  not  afraid, 
who  art  ready  to  tremble  with  a  thought  of  that  poor  crea- 
ture ?  Shall  the  heavens  bow,  the  deep  beg  for  mercy,  and 
thou  be  senseless?  Shall  all  creatures  quake  for  the  sin  of 
man,  and  sinful  man  be  secure  ?  Know  you  not  that  the  time 
is  coming,  wherein  such  men  will  desire  the  trembling  rocks 
to  be  a  covert  to  their  more  affrighted  souls? 

XVIII.  Observation.  No  creatures,  seas,  nor  floods,  greater 
or  lesser  waters,  shall  be  able  to  obstruct  or  hinder  God's 
people's  deliverance,  when  he  hath  undertaken  it. 

Is  the  sea  against  them?  it  shall  be  parted.  Is  Jordan 
in  the  way?  it  shall  be  driven  back:  both  sea  and  Jordan 
shall  tremble  before  him.  Euphrates  shall  be  dried  up,  to 
give  the  kings  of  the  east  a  passage  ;  Rev.  xvi.  12.  Waters 
in  the  Scriptures  are  sometimes  afflictions,  sometimes  people 
and  nations.  Be  they  seas,  kings  and  princes,  or  be  they 
rivers,  inferior  persons,  they  shall  not  be  able  to  oppose. 
God  has  decked  his  house,  and  made  it  glorious  with  the 
spoils  of  all  opposers.  There  you  have  the  spoils  of  Pharaoh, 
gathered  up  on  the  shore  of  the  Red  sea,  and  dedicated  in 
the  house  of  God;  Exod.  xv.  There  you  have  all  the  ar- 
mour of  Senacherib's  mighty  host,  with  the  rest  of  their 
spoils,  hung  up  to  shew;  2  Chron.  xxxii.  21.  There  you 
have  the  glory,  and  throne,  and  dominion  of  Nebuchadnezzar, 
himself  being  turned  into  a  beast;  Dan.  iv.  33.  There  you 
shall  have  the  carcases  of  Gog  and  Magog,  with  all  their 
mighty  hosts,  for  coming  to  encamp  against  the  city  of  God  ; 
Ezek.  xxxix.  There  you  have  the  imperial  robes  of  ''Dio- 
clesian  and  his  companion,  abdicating  themselves  from  the 
empire  for  very  madness  that  they  could  not  prevail  against 
the  church.  '  Kings  of  armies  shall  fly  apace,  and  she  that 
tarries  at  home  shall  divide  the  spoil;'  Psal.  Ixviii.  12.  All 
opposers,  though  nations  and  kingdoms,  shall  perish  and  be 
utterly  destroyed;  Isa.  Ix.  12.  Rev.  xix.  18. 

■t  Euseb.  vit.  Con.  Consf.  Orat. 


OF    ESSEX    COUNTY,    AND    COMMITTEE.         137 

God  will  tiot  exalt  any  creature  unto  a  pitch  of  oppo- 
sition to  himself,  or  to  stand  in  the  way  of  his  workino-s. 
The  very  end  of  all  things  in  their  several  stations,  is  to  be 
serviceable  to  his  purposes  towards  his  own.  Obedience  in 
senseless  creatures  is  natural,  even  against  the  course  of 
nature  in  the  season  of  deliverance.  'Sun,  stand  thou  still 
upon  Gibeon,  and  thou,  moon,  in  the  valley  of  Ajalon ;'  Josh. 
X.  12.  'Who  art  thou,  O  great  mountain?  Before  Zerubba- 
bel,  thou  shalt  become  a  plain  ;'  Zech.  iv.  7.  The  most 
mountainous  opposers  shall  be  levelled,  when  the  Spirit  of 
God  sets  in  for  that  purpose.  There  is  a  strength  in  every 
promise  and  engagement  of  God  unto  his  people,  that  is  able 
to  carry  the  whole  frame  of  heaven  and  earth  before  it.  If 
they  can  believe,  all  things  are  possible  to  them  that  believe. 
When  the  decree  is  to  bring  forth  the  fruit  of  the  promise, 
it  will  overturn  empires,  destroy  nations,  divide  seas,  ruin 
armies,  open  prisons,  break  chains  and  fetters,  and  bear 
down  all  before  it.  As  the  wind  shut  up  in  the  earth  will 
shake  the  pillars  as  it  were  of  its  mighty  body,  but  it  will 
find  or  make  a  passage.  The  least  promise  of  deliverance, 
if  the  season  thereof  be  come,  though  it  were  shut  up  under 
strong  and  mighty  powers,  crafty  counsels,  dungeons,  and 
prisons,  like  the  doors  and  lasting  bars  of  the  earth,  the  truth 
and  power  of  God  shall  make  them  all  to  tremble,  and  give 
birth  to  his  people's  deliverance. 

Use.  1.  Have  we  seen  nothing  of  this  in  our  days  ?  noseas 
divided?  no  Jordans  driven  back?  no  mountains  revelled? 
no  hills  made  to  tremble?  Whence  then  was  the  late  confusion 
of  armies  ?  casting  down  of  mighty  ones  ?  reviving  of  dead 
bones?  opening  of  prison  doors?  bringing  out  the  captive  ap- 
pointed tobeslain?  Isitnotfromhence,thatnothingcanstand 
against  the  breaking  out  of  a  promise  in  its  appointed  season  ? 
'Was  the  Lord  displeased  with  the  rivers?'  Was  his  anger 
against  the  walls  and  houses,  'that  he  rode  upon  his  horses 
and  chariots  of  salvation  ?' 

Use.  2.  Let  faith  be  strengthened  in  an  evil  time.  Poor 
distressed  soul,  all  the  diflficulty  of  thy  deliverance  lies  in 
thine  own  bosom.  If  the  streams  of  thy  unbelief  within  be 
not  stronger  than  all  seas  of  opposition  without,  all  will  be 
easy.  O  learn  to  stand  still  with  quietness,  between  a  host 
of  Egyptians  and  a  raging  sea,  to  see  the  salvation  of  God. 


138  A    MEMORIAL    OF    THE    DELIVERANCE 

Be  quiet  in  prison,  between  your  friends'  bullets,  and  your 
enemies'  swords,  God  can,  God  will,  make  a  way.  If  it  were 
not  more  hard  with  us  to  believe  wonders,  than  it  is  to  the 
promise  to  effect  wonders  for  us,  they  would  be  no  wonders, 
so  daily,  so  continually  would  they  be  wrought. 

XIX.  Observation.  God  can  make  use  of  any  of  his  crea- 
tures to  be  chariots  of  salvation. 

This  is  the  other  side  of  that  doctrine  which  we  gathered 
from  ver.  5.  '  Winds  and  clouds  shall  obey  him.'  'Ravens 
shall  feed  Elijah  that  will  not  feed  their  own  young.  The 
sea  shall  open  for  Israel,  and  return  upon  the  Egyptians. 
And  this  both  in  an  ordinary  way,  as  Hos.  ii.  21,  22.  and  in 
an  extraordinary  way  as  before.  So  many  creatures  as  God 
hath  made,  so  many  instruments  of  good  hath  he  for  his  peo- 
ple.    This  is  farther  confirmed,  ver.  9. 

Ver.  9.  'Thy  bow  was  made  quite  naked,  according  to 
the  oaths  of  the  tribes,  thy  word.  Selah.  Thou  didst  cleave 
the  earth  with  rivers.' 

With  nakedness  thy  bow  was  made  naked.  The  rest  is 
elliptical,  and  well  supplied  in  the  translation. 

The  verse  hath  two  parts. 

1.  A  general  proposition  :  'Thy  bow  was  made  naked,' &,c. 
,  2.  A  particular  confirmation  of  that  proposition  by  in- 
stance :  *  Thou  didst  cleave  the  earth  with  rivers.' 

1.  The  proposition  holds  out  two  things. 

(1.)  What  God  did  :  *  He  made  his  bow  quite  naked.' 

(2.)  The  rule  he  proceeded  by  herein ;  '  According  to 
the  oaths  of  the  tribes,  even  his  word.' 

The  assertion  of  this  verse  is  not  of  some  particular  act, 
or  work,  as  the  former  ;^  but  a  general  head  or  fountain  of 
those  particular  works,  which  are  enumerated  in  the  follow- 
ing verses. 

(1.)  A  bow  is  a  weapon  of  war,  an  instrument  of  death, 
and  being  ascribed  to  God,  after  the  manner  of  men,  holds 
out  his  strength,  power,  might,  and  efficacy,  to  do  whatever 
he  pleaseth.  And  this  is  said  to  be  quite  naked.  When  a 
man  goes  about  to  use  his  bow,  he  pulls  it  out  of  his  quiver, 
and  so  makes  it  naked.  The  exercising  of  God's  power  is 
the  making  naked  of  his  bow.     This  he  did  in  all  those  won- 

'  'Exgaxxsi  Towc  I'EoTToL?  c  Ko'fa|,  Arist.  Hist.  Aiijnia.  6.  Pcllunt  nidis  pullos  sicut 
etCorvi.  Plin.Nat.  Hist. 


or    ESSEX    COUNTY,    AND    COMMITTEE.        139 

ders,  wherein  he  stretched  out  his  hand,  in  bringing  his  peo- 
ple into  the  promised  land  here  pointed  at.  And  it  is  said, 
that  with  nakedness  it  was  made  naked,  because  of  those 
very  high  dispensations  and  manifestations  of  his  almighty 
power.     This  is  the  making  naked  of  his  bow. 

(2.)  For  the  rule  of  this,  it  is  'the  oaths  of  the  tribes ;'  or 
as  afterward,  '  his  word.'  The  oaths  of  the  tribes,  that  is, 
the  oaths  made  to  them,  the  word  he  stood  engaged  to  them 
in.  The  promise  God  made  by  oath  unto  Abraham,  that  he 
would  give  him  the  land  of  Canaan  for  an  inheritance,  even 
to  him  and  his  posterity.  Gen.  xii.  13 — 15.  is  here  intimated. 
This  promise  was  often  renewed  to  him  and  the  following 
patriarchs.  Hence  it  is  called  oaths,  though  but  the  same 
promise  often  renewed :  and  it  had  the  nature  of  an  oath, 
because  it  was  made  a  covenant.  Now  it  was  all  for  the  be- 
nefit of  the  several  tribes,  in  respect  of  actual  possession, 
and  was  lastly  renewed  to  them ;  Exod.  iii.  17;  Hence  called 
'the  oaths  of  the  tribes,'  not  which  they  sware  to  the  Lord, 
but  that  which  the  Lord  sware  to  them.  So  afterward  it  is 
called  his  word  :  'thy  word.'  This  then  is  the  purport  of 
this  general  proposition:  O  Lord,  according  as  thou  pro- 
misedst,  and  engagedst  thyself  by  covenant  to  Abraham, 
Isaac,  and  Jacob,  with  their  posterity,  that  thou  wouldst 
give  them  the  land  of  Canaan  to  be  theirs  for  an  inheritance; 
so  by  the  dispensation  of  thy  mighty  power  thou  hast  fully 
accomplished  it.  And  this  he  layeth  down  for  the  support- 
raent  of  faith  in  a  time  of  trouble. 

The  words  would  afford  many  observations,  I  shall  in- 
sist only  on  one. 

XX.  Observation.  The  Lord  will  certainly  make  good  all 
his  promises  and  engagements  to  his  people,  though  it  cost 
him  the  making  of  his  bow  quite  naked,  the  manifestation 
of  his  power  in  the  utmost  dispensations  thereof. 

God's  workings  are  squared  to  his  engagements.  This 
is  still  the  close  of  all  gracious  issues  of  providence,  God 
hath  done  all  'according  as  he  promised;'  Josh.  xxii.  4. 
2  Sam.  vii.  21.  He  brought  out  his  people  of  old,  'with  a 
mighty  hand,  with  temptations,  signs,  and  wonders,  and  a 
stretched  out  arm,  and  all  because  he  would  keep  the  oath 
which  he  had  sworn,'  and  the  engagement  which  he  had 
made  to  their  fathers,  Deut  vii.  8.  What  obstacles  soever 


140  A    MEMORIAL    OF    THE    DELIVERANCE 

may  lie  in  the  way,  he  hath  done  it,  he  will  do  it.  Take  one 
instance ;  particular  places  are  too  many  to  be  insisted  on.  It 
was  the  purpose  of  his  heart  to  bring  his  electhome  to  himself, 
from  their  forlorn  condition.  This  he  engageth  himself  to 
do.  Gen.  iii.  15.  assuring  Adam  of  a  recovery  from  the  mi- 
sery he  was  involved  in  by  Satan's  prevalency.  This  surely 
is  no  easy  work.  If  the  Lord  will  have  it  done,  he  must  lay 
out  all  his  attributes  in  the  demonstration  of  them  to  the 
uttermost.  His  wisdom  and  power  must  bow  their  shoul- 
ders, as  it  were,  in  Christ  unto  it:  he  was  'the  power  of 
God,  and  the  wisdom  of  God;'™  his  engaged  love  must  be 
carried  along  through  so  many  secret  mysterious  marvels, 
as  the  angels  themselves  *  desire  to  look  into,'"  and  shall  for 
ever  adore.  Though  the  effecting  of  it  required  that  which 
man  could  not  do,  and  God  could  not  suffer;  yet  his  wisdom 
will  find  out  a  way,  that  he  shall  both  do  it,  and  suffer  it, 
who  is  both  God  and  man.  To  make  good  his  engagement 
to  his  elect,  he  spared  not  his  only  Son:  and  in  him  were 
hid,  and  by  him  laid  out,  'all  the  treasures  of  wisdom  and 
knowledge.'" 

Now  this  is  a  precedent  of  God's  proceeding  in  all  other 
engagements  whatsoever.  Whatever  it  cost  him,  he  will 
spare  nothing  to  make  them  good  to  the  uttermost.  He  is  our 
rock,  and  his  work  is  perfect.  A  good  man,  if  he  want  not 
power,  will  go  through  with  his  serious  promises,  though  he 
be  engaged  to  his  own  hurt ;  Psal.  xv.  4.  The  power  of  the 
mighty  God  is  serviceable  to  his  will  to  the  uttermost.  He 
cannot  will  what  he  cannot  do  :  his  will  and  power  are  essen- 
tially the  same.  And  his  power  shall  not  be  wanting  to  exe- 
cute what  his  goodness  hath  moved  him  to  engage  unto,  for 
his  own  glory.     The  reasons  of  this  are, 

1.  Deut.  xxxii.  4.  '  He  is  the  rock,  and  his  work  is  per- 
fect; all  his  ways  are  judgment:  a  God  of  truth,  and  without 
iniquity.'  Here  are  many  attributes  of  God  to  make  good 
this  one  thing,  that  his  work  is  perfect.  His  avrapKiia,  self- 
sufficiency,  perfection,  righteousness.  Twill  pitch  on  one, 
he  is  a  God  of  truth.  So  he  is  again  called,  Psal.  xxxi.  5. 
and  in  other  places.  The  truth  of  God  in  his  promises  and 
engagements  requires  an  accomplishment  of  them  whatever 
it  cost,  what  power  soever  is  required  thereunto.     This  the 

<=  1  Cor.  i.  24.  o  1  Pet.  i.  12.  "  Col.  ii.  3. 


OF    ESSEX    COUNTY,    AND    COMMITTEE.  J41 

saints  make  their  bottom  to  seek  it:  'Remember  thy  loving- 
kindness,  which  thou  swarest  in  thy  truth ;'  Psal.  Ixxxix. 
4.  It  is  impossible  but  that  should  come  to  pass,  which  thou 
hast  sworn  in  thy  truth.  No  stronger  plea  than, '  Remember 
the  word,  wherein  thou  hast  caused  thy  servants  to  put  their 
trust.'  Jacob  says,  he  is  'less  than  all  the  mercy,  and  all 
the  truth  of  God;'  Gen.  xxxii.  10.  He  sees  God's  truth  in 
all  his  mercy,  by  causing  all  things  to  come  to  pass,  which 
he  hath  promised  him.  It  is  true,  some  paiticular  promises 
have  their  conditions,  whose  truth  consists  not  in  the  rela- 
tion between  the  word  and  the  thing,  unless  the  condition 
intercede.  But  the  great  condition  under  the  gospel  being 
only  the  good  of  them,  to  whom  any  engagement  is  made, 
we  may  positively  lay  down,  that  God's  truth  requires  the 
accomplishment  of  every  engagement  for  his  people's  good  f 
Rom.  viii.  28.  It  is  neither  mountain  nor  hill,  kinp-,  kino-- 
dom  nor  nation,  hell  nor  mortality,  nor  all  combined,  that 
can  stand  in  the  way  to  hinder  it;  Matt.  xvi.  18. 

2.  His  people  stand  in  need  of  all  that  God  hath  engaged 
himself  to  them  for.  God's  promises  are  the  just  measure 
of  his  people's  wants.  Whatever  he  hath  promised,  that  his 
people  do  absolutely  want;  and  whatsoever  they  want,  that 
he  hath  promised  :  our  wants  and  his  promises  are  every 
way  commensurate.  If  thou  knowest  not  what  thou  standest 
in  need  of,  search  the  promises  and  see.  Whatever  God  hath 
said  he  will  do  for  thee,  that  thou  hast  absolute  need  should 
be  done.  Or  if  thou  art  not  so  well  acquainted  with  the  pro- 
mises,search  thine  own  wants,  what  thou  standest  absolutely 
in  need  of  for  thy  good,  that  assuredly  God  hath  promised. 
If  then  this  be  the  case  of  engagements,  they  shall  all  be 
made  good.  Think  you,  will  God  let  his  people  want  that, 
which  they  have  absolute  necessity  of?  By  absolute  ne- 
cessity I  mean  such  as  is  indispensable,  as  to  their  present 
estate  and  occasions.  That  may  be  of  necessity  in  one  ge- 
neration, which  is  not  in  another,  according  to  the  several 
employments  we  are  called  to.  Does  God  call  forth  his 
saints,  'to  execute  vengeance  upon  the  heathen,  and  punish- 
ments upon  the  people,  to  bind  their  kings  with  chains,  and 
their  nobles  with  fetters  of  iron,  to  execute  upon  them  the 
judgment  written,'  as  Psal.  cxlix.  7 — 9?  Doth  he  bring  them 
forth  to  burn  the  whore,  to  fight  with  the  beast,  and  overcome 


142  A    MEMORIAL    OF    THE    DELIVERANCE 

him  and  his  followers?  It  is  of  indispensable  necessity,  that  he 
gives  them  glorious  assistance  in  their  undertakings.  They 
shall  be  assisted,  protected,  carried  on,  though  it  cost  him 
the  making  of  his  bow  quite  naked.  According  to  the  se- 
veral conditions  he  calls  them  to,  the  several  issues  of  pro- 
vidence which  he  will  have  them  serve  in,  so  want  they  his 
appearance  in  them,  with  them,  for  them ;  and  it  shall  be 
present.  Lei;  them  be  assured  they  are  in  his  way,  and  then, 
though  some  prove  false  and  treacherous,  some  base  and 
cowardly ;  though  many  combine  and  associate  themselves 
against  them  in  many  places,  in  all  places  ;  though  whole 
kingdoms,  and  mighty  armies  appear  for  their  ruin ;  be  they 
reviled  and  clamoured  by  all  round  about  them,  all  is  one ; 
help  they  need,  and  help  they  shall  have,  or  God  will  make 
his  bow  quite  naked. 

Use.  1.  This  day  is  this  doctrine  fulfilled  before  us. 
God's  bow  is  made  quite  naked,  according  to  his  word. 
We  are  less  than  all  the  truth  he  hath  shewed  unto  us. 
Though  great  working  and  mighty  power  hath  been  required, 
such  as  he  hath  not  shewn  in  our  days,  nor  in  the  days  of 
our  fathers;  yet  the  Lord  hath  not  stood  at  it,  for  his  word's 
sake,  wherein  he  hath  made  us  to  put  our  trust.  I  speak  of 
the  general  mercies  we  have  received.  The  surrender  of 
Colchester,  the  particular  celebrated  this  day,  though  march- 
ing in  the  rear  for  time,  is  for  the  weight  in  the  van,  a  mercy 
of  the  first  magnitude.  Essex  hath  seen  more  power  in  a 
three  months'  recovery,  than  in  the  protection  of  six  years. 
That  the  mouths  of  men  are  stopped,  and  their  faces  filled 
with  shame,  who  made  it  their  trade  to  revile  and  threaten 
the  saints  of  God  ;  that  the  adverse  strength,  which  hath  lain 
hid  these  seven  years,  should  be  drawn  forth,  united,  and 
broken  to  pieces  ;  that  the  people  of  God,  divided,  and  na- 
turally exasperated  through  their  abuse  of  peace,  should  by 
the  sword  of  a  common  enemy,  and  the  help  of  a  common 
friend,  have  their  wrath  abated,  their  counsels  united,  and 
their  persons  set  in  a  hopeful  way  of  closing,  or  forbearance ; 
that  God  by  their  own  counsels  should  shut  up  men,  col- 
lected from  sundry  parts  to  ruin  others,  in  a  city  with  gates 
and  walls  for  their  own  ruin;  that  they  should  deny  peace 
tendered  upon  such  conditions,  because  of  the  exigencies  of 
the  time,  as  might  have  left  them  power,  as  well  as  will  for 


OF    ESSEX    COUNTY,    AND    COMMITTEE.       143 

a  farther  mischief;  that  such  salvation  should  go  forth  in 
other  parts,  as  that  the  proceedings  here  should  not  be  in- 
terrupted ;  that  the  bitter  service  w^hich  men  here  underwent, 
should  ever  and  anon  be  sweetened  with  refreshing  tidings 
from  other  places,  to  keep  up  their  spirits  in  wet,  watching, 
cold,  and  loss  of  blood :  all  these,  I  say,  and  sundry  other 
such-like  things  as  these,  are  *  the  Lord's  doing,  and  mar- 
vellous in  our  eyes.' 

Especially  let  us  remember  how  in  three  things  the  Lord 
made  his  bow  quite  naked  in  his  late  deliverance. 

(1.)  In  leavening  the  counsels  of  the  enemy  with  their 
own  folly. 

(2.)  In  ordering  all  events  to  his  own  praise. 

(3.)  By  controlling  with  his  mighty  power  the  issue  of 
all  undertakings. 

(1.)  In  leavening  their  counsels  with  their  own  folly. 
•^God's  power,  and  the  efficacy  of  his  providence,  is  not  more 
clearly  manifested  in  any  thing  than  in  his  effectual  work- 
ing in  the  debates,  advices,  consultations,  and  reasonings  of 
his  enemies,  compassing  his  ends  by  their  inventions.  When 
God  is  in  none  of  the  thoughts  of  men  by  his  fear,  he  is  in 
them  all  by  his  providence.  The  sun  is  operative  with  his 
heat,  when  he  reacheth  not  with  his  light,  and  hath  an 
influence  on  precious  minerals,  in  the  depths  and  dark 
bottoms  of  rocks  and  mountains.  The  all-piercing  provi- 
dence of  God,  dives  into  the  deep  counsels  of  the  hearts  of 
the  sons  of  men,  and  brings  our  precious  gold  from  thence, 
where  the  gracious  light  of  his  countenance  shines  not  at  all. 
Men  freely  advise,  debate,  use,  and  improve  their  own  rea- 
sons, wisdom,  interests,  not  once  casting  an  eye  to  the  Al- 
mighty, and  yet  all  this  while  do  his  work,  more  than  their 
own.  All  the  counsellings,  plottings  of  Joseph's  brethren, 
all  the  transactions  of  the  Jews,  Herod,  and  Pilate,  about 
the  death  of  Christ,  with  other  the  like  instances,  abun- 
dantly prove  it.'  Take  a  few  instances,  wherein  God  '  made 
his  bow  quite  naked'  in  the  counsels  of  his  and  our  enemies. 
In  general  they  consult  to  take  arms,  wherein  God  had  fully 

1  Quod  homines  peccant  eoruni  est,  quod  peccando  hoc  vol  illud  agant  ex  virtute 
Dei  est,  tcnebras  prout  visum  est  dividentis.  August,  de  pra?d.  Oportet  hfereses 
esse,  scd  tanien  non  ideo  bonum  hjcreses,  quia  eas  esse  oportebat,  quasi  non  et  ma- 
lum opottuerit  esse ;  nam  et  dorainum  tradi  oportebat,  sed  va;  traditori.  Terlul.  prsf. 
ad  Hicr. 

■■Gen.  xlv,  7.   1.20.   Acts  iv.  27,  28. 


144  A    MEMOaiAL    OF    THE    DELIVERANCE 

appeared  against  them,  when  in  all  probability  their  work 
would  have  been  done  without.  Had  they  not  fought,  by 
this  time  they  had  been  conquerors.  One  half  year's  peace 
more,  which  we  desired  on  any  terms,  and  they  would  on  no 
terms  bear,  in  all  likelihood  had  set  them  where  they  would 
be.  Their  work  went  on,  as  if  they  had  hired  the  kingdom  to 
serve  them  in  catching  weather.  What  with  some  men's 
folly,  others'  treachery,  all  our  divisions,  had  not  their  own 
counsels  set  them  on  fighting,  I  think  we  should  suddenly 
have  chosen  them,  and  theirs,  to  be  umpires  of  our  quarrels. 
God  saw  when  it  was  time  to  deal  with  them.  In  their  un- 
dertaking in  our  own  county,  I  could  give  sundry  instances, 
how  God  mixed  a  perverse  spirit  of  folly  and  error  in  all  their 
counsels.  A  part  of  the  magistracy  of  the  county  is  seized 
on,  therein  their  intentions  towards  the  residue  is  clearly 
discovered,  yet  not  any  attempt  made  to  secure  them,  which 
they  might  easily  have  accomplished,  although  they  could 
not  but  suppose,  that  there  were  some  gentlemen  of  public 
and  active  spirits  left,  that  would  be  industrious  in  oppo- 
sition unto  them.  Was  not  the  Lord  in  their  counsels  also, 
when  they  suffered  a  small  inconsiderable  party  in  a  little 
village  within  a  few  miles  of  them,  to  grow  into  such  a  body 
as  at  length  they  durst  not  attempt,  when  they  might  have 
broken  their  whole  endeavour  with  half  a  hundred  of  men? 
Doubtless  of  innumerable  such  things  as  these,  we  may  say 
with  the  prophet,  'The  princes  of  Zoan  are  become  fools,  the 
princes  of  Noph  are  deceived,  they  have  seduced  the  people, 
even  they  that  are  the  stay  of  their  tribes.  The  Lord  hath 
mingled  a  perverse  spirit  in  the  midst  of  them,  they  have 
caused  the  people  to  err  in  every  work,  as  a  drunken  man 
staggereth  in  his  vomit;'  Isa.  xix.  13,  14.  Doubtless  the 
wrath  of  man  shall  praise  the  Lord,  and  the  remainder  of  it 
will  he  restrain. 

(2.)  In  ordering  all  events  to  his  own  praise.  The  timing 
of  the  enemies'  eruptions  in  several  places  is  that  which  fills 
all  hearts  with  wonder,  and  all  mouths  with  discourse  in 
these  days.  From  the  first  to  the  last  they  had  their  season. 
Had  they  come  together,  to  the  eyes  of  flesh  the  whole  nation 
had  been  swallowed  up  in  that  deluge.  In  particular  let 
Essex  take  notice  of  the  goodness  of  .God.  The  high 
thoughts  and  threats  of  men,  which  made  us  for  divers  weeks. 


OF     ESSEX     COUNTY,    AND    COM:NriTTEE.  145 

fear  a  massacre,  were  not  suft'ered  to  break  out  into  open 
hostility,  until  the  very  next  day  after  their  strength  was 
broken,  in  the  neighbour  county  of  Kent.  As  if  the  Lord 
should  have  said,  I  have  had  you  in  a  cliain  all  this  while : 
tliough  you  have  shewed  your  teeth,  you  have  not  devoured; 
now  go  out  of  my  chain,  I  have  a  net  ready  for  you.  For 
the  armies  coming  to  our  assistance,  I  cannot  see  how  we 
needed  them  many  days  sooner,  or  could  have  wanted  them 
one  day  longer.  Farther,  these  homebred  eruptions  were 
timely  seasoned,  to  rouse  the  discontented  soldiery,  and 
divided  nation,  to  be  ready  to  resist  the  Scottish  invasion  : 
God  also  being  magnified  in  this,  that  in  this  sweet  disposal 
of  events,  unto  his  glory,  the  counsels  of  many  of  those,  in 
whom  we  thought  we  might  confide,  run  totally  cross  to  the 
appearance  of  God  in  his  providence.  *  What  shall  we  say 
to  these  things?  If  the  Lord  be  for  us,  who  shall  be  against 
us?'  'All  these  things  come  forth  from  the  Lord  of  hosts, 
who  is  wonderful  in  counsel,  and  excellent  in  operation ;' 
Isa.  xxviii.  29.  Whoso  is  wise  will  ponder  them,  and  they 
shall  understand  the  loving-kindness  of  the  Lord. 

(3.)  In  controlling  mighty  actions.  I  mean  giving  success 
to  his  people  in  all  their  undertakings.  The  commander-in- 
chief  of  all  the  forces  in  this  kinpdom,  since  his  sittino-  down 
before  Colchester,  was  proffered  a  pass  to  go  beyond  the 
seas  for  his  security.  Whence  is  it,  that  he  hath  now  the 
necks  of  his  enemies,  and  hath  given  any  of  them  their  lives 
at  their  entreaty?  Greater  armies  than  this  have  been  buried 
under  lesser  walls.  Did  not  the  number  of  the  besieged  at 
first  exceed  the  number  of  the  besiegers?  were  not  their  ad- 
vantages great?  their  skill  in  war  amongst  men  of  their  own 
persuasion  famous  and  renowned?  So  that  the  sitting  down 
before  it  was  judged  an  action  meet  only  for  them,  who 
could  believe  they  should  see  the  bow  of  God  made  quite 
naked.  It  had  been  possible,  doubtless,  to  reason's  eye, 
that  many  of  those  fictions,  wherewith  a  faction  in  the  great 
city  fed  themselves,  of  the  many  routings,  slaughters,  and 
destructions  of  the  army,  might  have  been  true.  Some  of 
them,  I  say;  for  some  were  as  childish,  as  hellish.  In  brief, 
they  associated  themselves,  and  were  broken  in  pieces. 
High  walls,  towering  imaginations,  lofty  threats,  all  brought 

vol..   XV.  L 


146  A    MEMORIAL    OF    THE    DELIVERANCE 

down.  'So  let  all  thine  enemies  perish,  O  Lord:  but  let 
them  that  love  him  be  as  the  sun,  when  he  goeth  forth  in 
his  might:'  and  let  the  land  have  rest  for  many  years  j 
Judg.  V.  31. 

Use  2.  This  will  discover  unto  us  the  bottom  and  rise  of 
all  God's  appearances  for  his  people;  even  the  engaging  of 
his  own  free  grace.  He  doth  not  '  make  his  bow  quite  naked/ 
according  to  their  deservings,  but  his  own  word;  not  be- 
cause they  of  themselves  are  better  than  others,  but  because 
he  loves  them  more  than  others.  Were  God's  assistances 
suited  to  our  walkings,  they  would  be  very  uneven;  but  his 
good  will  is  constant,  so  are  our  deliverances. 

Use  3.  Be  exhorted  to  thankfulness,  not  verbal,^  but  real; 
not  the  exultation  of  carnal  affections,  but  the  savoury  obe- 
dience of  a  sound  mind.  There  are  many  ingredients  in 
thanksgiving ;  suitable  and  seasonable  obedience  to  answer 
the  will  of  God  in  his  mercies  is  doubtless  the  crown  of  all. 
Look  then  under  the  enjoyment  of  blessings  in  general,  to 
close  walking  with  God  in  the  duties  of  the  covenant;  and 
in  particular,  to  the  especial  work  of  this  your  generation, 
and  you  are  in  the  way  to  be  thankful. 

Use  4.  Be  sedulously  careful  to  prevent  that,  which  God 
hath  mightily  decried  by  our  late  mercies,  viz.  mutual 
animosities,  strife,  contention,  and  violence,  against  one 
another,*  I  mean  of  those  that  fear  his  name.  God  hatli  in- 
terposed in  our  quarrels  from  heaven.  The  language  of  our 
late  deliverance  is.  Be  quiet,  *  lest  a  worse  thing  happen 
unto  you.'  Our  poor  brethren  of  Scotland  would  not  see 
the  hatefulness  of  their  animosities  towards  their  friends, 
until  God  suffered  that  very  thing  to  be  the  means  to  deliver 
them  up  to  the  power  of  their  enemies.  The  weapons  they 
had  formed  were  used  against  themselves.  Let  us  learn  be- 
times to  agree  about  our  pasture,  lest  the  wolves  of  the  wil- 
derness devour  us.  Persecution  and  idolatry  have  ruined 
all  the  states  of  the  Christian  world. 

2.  Of  the  assertion  we  have  spoken  hitherto.     Come  we 

» In  beneficio  reddendo  plus  animus,  quam  census  operatur.  Arabr.  Offi.  lib.  1. 
cap.  32. 

*  "H  Sitt<fia)V('a  Twc  vniTTSia?,  rhv  ofjiovoiav  t^j  TriVrEai;  cmia-raa-iv.  Iren.  Epist.  ad  Vict. 
apud  Euseb.  lib.  .5.  cap.  "3.  OiXoviKoi  iVte  aJ6X<})oi  jtaj  ^nXmrai  w£pi  f^h  avoxovrajv  tlj 
e-MTHfiav.  Clein.  Epi  ad  Cor. 


OF     ESSKX     rOl   \TV,    AND    COMMITTEE.  147 

now  to  tiie  particular  confirmation  of  it  by  instance.  '  Thou 
didst  cleave  the  earth  with  rivers.'  Cleave  the  earth,  or 
make  channels  in  the  earth,  for  waters  to  flow  in. 

Another  most  eminent  work  of  Almighty  power  is  here 
set  forth.  Eminent  in  itself,  and  eminent  in  its  typical  sig- 
nification. And  the  same  thing  being  twice  done  hath  a 
plural  expression,  'rivers.' 

(1.)  Eminent  of  itself.  The  bringing  of  streams  of  waters 
from  the  rock,  for  the  thirsty  people  in  the  wilderness,  is 
that  which  is  here  celebrated.  Now  this  the  Lord  did  twice: 
first,  Exod.  xvii.  6.  when  the  people  were  in  Rephidim,  in 
the  first  year  after  their  coming  from  Egypt,  they  fainted  in 
their  journeys  for  want  of  water,  and  (according  to  the 
wonted  custom  of  that  rebellious  people)  complained  with 
murmuring.  So  they  extorted  all  their  mercies,  and  there- 
fore they  were  attended  with  such  sore  judgments.  Whilst 
the  meat  was  in  their  mouths,  the  plague  was  on  their  bones. 
Mercies  extorted  by  murmurings,  unseasoned  with  loving- 
kindness,  though  they  may  be  quails  in  the  mouth  will  be 
plagues  in  the  belly.  Let  us  take  heed  lest  we  repine  the 
Almighty,  into  a  full  harvest,  and  lean  soul;  Psal.  cvi.  15. 
Get  and  keep  mercies  in  God's  way,  or  there  is  death  in 
the  pot. 

Forty  years  after  this,  when  the  first  whole  evil  genera- 
tion was  consumed,  the  children,  who  were  risen  up  in  their 
fathers'  stead,  fall  a  murmuring  for  water  in  the  wilderness 
of  Zin,  and  with  a  profligacy  of  rebellion  wish  they  had 
been  consumed  with  others  in  the  former  plagues;  Numb. 
XX.  4.  Here  also  the  Lord  gives  them  water,  and  that  in 
abundance,  ver.  11.  Now  of  this  observe, 

[1.]  The  places  from  whence  this  water  marvellously 
issued.  They  were  rocks  that,  in  all  probability,  never  had 
spring  from  the  creation  of  the  world.  Farther,  they  are 
observed  to  be  rocks  of  flint,  Psal.  cxiv.  8.  '  Which  turned 
the  rock  into  a  standing  water,  the  flint  into  a  fountain  of 
waters.'  So  Deut.  viii.  15.  a  rock  into  a  pool,  and  a  flint 
into  a  stream,  is  much  beyond  Samson's  riddle,  of  sweet- 
ness from  the  eater. 

[2.]  The  abundance  of  waters  that  gushed  out;  waters 
to  satisfy  that  whole  congregation,  with  all  their  cattle,  con- 
sisting of  some  millions.     Yea,  and  not  only  they,  but  all 

l2 


148  A     MEMORIAL    OF    THE    DELIVERANCE 

the  beasts  of  that  wilderness  were  refreshed  thereby  also. 
Isa.  xliii.  20.  'The  beast  of  the  field  shall  honour  me,  the 
dragon  and  the  owl ;  because  I  give  water  in  the  wilderness, 
rivers  in  the  desart^  to  give  drink  to  my  people,  my  chosen.' 
The  very  worst  of  the  sons  of  men,  dragons  and  owls,  fare 
the  better  for  God's  protecting  providence  towards  his  own.^ 
And  all  this  was  in  such  abundance,  that  it  was  as  plen- 
tiful as  a  sea.  'He  clave  the  rock  in  the  wilderness,  and 
gave  them  drink  as  out  of  the  great  deep ;  he  brought 
streams  also  out  of  the  rocks,  and  caused  waters  to  run 
down  like  rivers;'  Psal.  Ixxviii.  15,  16.  So  also  it  is  cele- 
brated, Isa.  xli.  18.  xlviii.  21.  Hos.  xiii.  5.  and  in  many 
other  places.  Great  deliverances  call  for  frequent  remem- 
brances. 

Thus  were  rivers  brought  out  of  the  rocks,  and  with  or 
for  these  rivers  God  did  cleave  the  earth,  that  is,  either  he 
provided  channels  for  those  streams  to  run  in,  that  they  might 
not  be  wasted  on  the  surface  of  that  sandy  wilderness,  but 
preserved  for  the  use  of  his  people;  or  else  the  streams  were 
so  great  and  strong,  that  they  pierced  the  earth,  and  parted 
channels  for  themselves.  Great  rivers  of  water,  brought 
out  of  flinty  rocks,  running  into  prepared  channels,  to  re- 
fresh a  sinful,  thirsty  people,  in  a  barren  wilderness,  I  think, 
is^a  remarkable  mercy. 

(2.)  As  it  was  eminent  in  itself,  so  likewise  is  it  exalted 
in  its  typical  concernment.  Is  there  nothing  but  flints  in 
this  rock?  nothing  but  water  in  these  streams?  nothing 
but  the  rod  of  Moses  in  the  blows  given  to  it?  Did  the 
people  receive  no  other  refreshment,  but  only  in  respect  of 
their  bodily  thirst?  Yes,  saith  the  apostle,  'They  drank  of 
that  spiritual  rock  which  followed  them,  and  that  rock  was 
Christ;'  1  Cor.  x.  4.  Was  not  this  rock  a  sign  of  that  rock 
of  ages,  on  which  the  church  is  built?  Matt.  xvi.  18.  Did 
not  Moses'  smiting  hold  out  his  being  smitten  with  the  rod 
of  God  ?  Isa.  liii.  4,  5.  Was  not  the  pouring  out  of  these 
plentiful  streams  as  the  pouring  out  of  his  precious  blood, 
in  a  sea  of  mercy,  abundantly  sufficient  to  refresh  the  whole 
fainting  church  in  the  wilderness?  '  Latet  Christus  in  petra,' 
'  Here  is  Christ  in  this  rock.'  Had  Rome  had  wisdom  to 
build  on  this  rock,  though  she  had  nothad  an  infallibility,  as 

''  Vir  bonus  commune  bonum.  Gen.  xsxi,  3. 


OF    ESSEX    COUNTY,   AND    COMMITTEE.  149 

she  vainly  now  pretends,  she  might  have  had  an  infallibility 
(if  I  may  so  speak),  yea,  she  had  never  quite  failed.  Give  me 
leave  to  take  a  few  observations  from  hence.     As, 

[1.]  Sinners  must  be  brought  to  great  extremities,  to 
make  them  desire  the  blood  of  Jesus.  Weary  and  thirsty 
before  rock-water  come.  Thirst  is  a  continually  galling 
pressure.  When  a  soul  gaspeth  like  a  parched  land,  and  is 
as  far  from  self-refreshment,  as  a  man  from  drawing  waters 
out  of  a  flint,  then  shall  the  side  of  Christ  be  opened  to  him. 
You  that  are  full  of  your  lusts,  drunk  with  the  world,  here 
is  not  a  drop  for  you.  If  you  never  come  into  the  wilder- 
ness, you  shall  never  have  rock-water. 

[2.]  Mercy  to  a  convinced  sinner  seems  ofttimes  as  re- 
mote, as  rivers  from  a  rock  of  flint.  The  truth  is,  he  never 
came  near  mercy,  who  thought  not  himself  far  from  it. 
When  the  Israelites  cried.  We  are  ready  to  die  for  thirst, 
then  stood  they  on  the  ground,  where  rivers  were  to  run. 

[3.]  Thirsty  souls  shall  want  no  water,  though  it  be 
fetched  for  them  out  of  a  rock.  Panters  after  the  blood  of 
Jesus  shall  assuredly  have  refreshment  and  pardon,  through 
the  most  unconquerable  difficulties.  Though  grace  and 
mercy  seem  to  be  locked  up  from  them,  like  water  in  a  flint, 
whence  fire  is  more  natural  than  water;  yet  God  will  not 
strike  the  rock  of  his  justice  and  their  flinty  hearts  together, 
to  make  hell-fire  sparkle  about  their  ears;  but  with  a  rod 
of  mercy  on  Christ,  that  abundance  of  water  may  be  drawn 
out  for  their  refreshment. 

[4.]  The  most  eminent  temporal  blessings,  and  suitable 
refreshment  (water  from  a  rock  for  them  that  are  ready  to 
perish),  is  but  an  obscure  representation  of  that  love  of  God, 
and  refreshment  of  souls,  which  is  in  the  blood  of  Jesus. 
Carnal  things  are  exceeding  short  of  spiritual,  temporal 
things  of  eternal. 

[5.]  The  blood  of  Christ  is  abundantly  sufficient  for  his 
whole  church  to  refresh  themselves,  streams,  rivers,  a  whole 
sea. 

These,  and  the  like  observations,  flowing  from  the  typical 
relation  of  the  blessing  intimated,  shall  not  farther  be  in- 
sisted on;   one  only  I  shall  take  from  the  historical  truth. 

XXI.  Observation.  God  sometimes  bringeth  plentiful 
deliverances  and  mercies  for  his  people  from  beyond  the  ken 


150  A    MEMOltlAL    OF    THE    DELIVERANCE 

of  sense  and  reason,  yea,  from  above  the  ordinary  reach  of 
much  precious  faith. 

I  mean  not  what  it  ought  to  reach,  which  is  all  the  om- 
nipotency  of  God;  but  what  ordinarily  it  doth,  as  in  this 
very  business  it  was  with  Moses.  I  say,  plentiful  deliver- 
ances, mercies  like  the  waters  that  gushed  out  in  abundant 
streams,  until  the  earth  was  cloven  with  rivers;  that  the 
people  should  not  only  have  a  taste  and  away,  but  drink 
abundantly,  and  leave  for  the  beasts  of  the  field.  From  be- 
yond the  ken  of  sense  and  reason,  by  events  which  a  rationally 
•wise  man  is  no  more  able  to  look  into,  than  an  eye  of  flesh 
is  able  to  see  water  in  a  flint;  or  a  man  probably  suppose, 
that  divers  millions  of  creatures  should  be  refreshed  with 
waters  out  of  a  rock,  where  there  was  never  any  spring  from 
the  foundation  of  the  world. 

Now  concerning  this  observe, 

1.  That  God  hath  done  it. 

2.  That  he  hath  promised  he  will  yet  do  it. 

3.  Why  ho  will  so  do? 

1.  He  hath  done  it.  I  might  here  tire  you  with  pre- 
cedents. I  could  lead  you  from  that  mother  deliverance, 
the  womb  of  all  others,  the  redemption  that  is  in  the  blood 
of  Jesus,  down  through  many  dispensations  of  old,  and  of 
late,  holding  out  this  proposition  to  the  full.  One  shall 
suffice  me,  and  if  some  of  you  cannot  help  yourselves  with 
another,  you  are  very  senseless. 

Look  upon  Peter's  deliverance.  Acts  xii.  The  night  be- 
fore he  was  to  be  slain,  he  was  kept  safe  in  a  prison,  a  prison 
he  had  neither  will  nor  power  to  break.  He  was  bound 
with  two  chains,  beyond  his  skill  to  unloose,  or  force  asunder. 
Kept  he  was  by  sixteen  soldiers,  doubtless  men  of  blood 
and  vio-jlancy,  having  this  to  keep  them  waking,  that  if 
Peter  escaped  with  his  head,  they  were  to  lose  theirs.  Now 
that  his  deliverance  was  above  sense  and  reason,  himself 
intimates,  ver.  11.  *  He  hath  delivered  me  from  the  expecta- 
tion of  the  Jews.'  The  wise,  subtle  Jews  concluded  the 
matter  so  secure,  that  without  any  doubts  or  fears  they  were 
in  expectation  of  his  execution  the  next  day.  That  it  was 
also  beyond  the  ready  reach  of  much  precious  faith,  you 
have  an  example  in  those  believers,  who  were  gathered  to- 
gether in  the  house  of  Mary,  ver.  12.  calling  her  mad,  who 


OF    ESSEX    COUNTY,  AND    COMMITTEE.  151 

first  affirmed  it,  ver.  15.  and  being  astonished  when  their 
eyes  beheld  it,  ver.  16.  the  whole  seeming  so  impossible  to 
carnal  Herod,  after  its  accomplishment,  that  he  slays  the 
keepers  as  false  in  their  hellish  trust;  a  just  recompense 
for  trusty  villains. 

The  time  would  fail  me  to  speak  of  Isaac,"^  and  Joseph, 
Gideon,  Noah,  Daniel,  and  Job,  all  precedents  worthy  your 
consideration.  View  them  at  your  leisure,  and  you  will 
have  leisure,  if  you  intend  to  live  by  faith. 

2.  He  hath  said  it.  It  is  a  truth  abounding  in  promises 
and  performances.  I  shall  hold  out  one  or  two  ;  it  will  be 
worth  your  while  to  search  for  others  yourselves.  He  that 
digs  for  a  mine,  finds  many  a  piece  of  gold  by  the  way. 

Isa.  xli.  14 — 16.  'Fear  not,  thou  worm  Jacob,  and  ye 
few  men  of  Israel.  Behold,  I  will  make  thee  a  new  sharp 
threshing  instrument  having  teeth  :  thou  shalt  thresh  the 
mountains,  and  beat  them  small,  and  shalt  make  the  hills  as 
chaff.  Thou  shalt  fan  them,'  &.c.  To  make  a  worm  a  thresh- 
ing instrument  with  teeth,  to  cause  that  instrument  to  beat 
mountains  and  hills  into  chaff,  that  chaff  to  be  blown  away 
with  the  wind,  that  that  worm  may  rejoice  in  God;  to  ad- 
vance a  small  handful  of  despised  ones  to  the  ruin  of  moun- 
tainous empires  and  kingdoms,  until  they  be  broken  and 
scattered  to  nothing,  is  a  mercy  that  comes  from  beyond 
the  ken  of  an  ordinary  eye.  Ezek.  xxxvii.  3.  the  prophet 
professeth  that  the  deliverance  promised  was  beyond  his 
apprehension.  '  Son  of  man,  can  these  bones  live?  And  I 
answered,  O  Lord  God,  thou  knowest.'  The  Lord  intimates 
in  the  following  verses,  that  he  will  provide  a  means  for  his 
church's  recovery,  when  it  seemeth  as  remote  therefrom,  as 
dry  bones  scattered  upon  the  face  of  the  earth  are  from  a 
mighty  living  army.  This  he  calls  opening  their  graves, 
ver.  12,  13.  The  reasons  of  this  are, 

1.  Because  he  would  have  his  people  wholly  wrapt  up 
in  his  all-sufficiency,  not  to  straiten  themselves  with  what 
their  faith  can  ken  in  a  promise,  much  less  to  what  their 
reason  can  perceive  in  appearance.  In  the  application  of 
promises  to  particular  trials  and  extremities  faith  oftentimes 
is  exceedingly  disturbed,  either  in  respect  of  persons,  or 
things,    or   seasons  ;    but  when  it  will  wholly  swallow  up 

«  Gen.  xxii.  14.   xxxix.  kc. 


152  A    MEMORIAL    OF    THE    DELIVERANCE 

itself  in  all-sufficiency,  the  fountain  of  all  promises,  there  is 
no  place  for  fear  or  disputing.     Have  your  souls  in  spiritual 
trials  never  been  driven  from  all   your  outworks  unto  this 
main  fort?    Hath  not  all  hold  of  promises  in  time  of  trial 
given  place  to  temptations,  until  you  have  fallen  down  in 
all-sufficiency,  and    there  found   peace?    God    accounts  a 
flight  to  the  strong  tower  of  his  name  to  be  the  most  excel- 
lent valour;  this  is  faith's  first,  proper,  and  most  immediate 
object;  to  particular  promises  it  is  drawn  out,  on  particular 
occasions;  here  is,  or  should  be,  its  constant  abode;  Gen. 
xvii.  1.  And  indeed  the  soul  will  never  be  prepared   to  all 
the  will  of  God,  until  its  whole   complacency  be  taken  up 
in  this  sufficiency  of  the  Almighty.     Here  God  delights  to 
have  the  soul  give  up  itself  to  a  contented  losing  of  all  its 
reasonings,  even  in   the    infinite    unsearchableness  of  his 
goodness  and  power.     Therefore  will  he   sometimes  send 
ibrth  such   streams  of  blessings,  as  can  flow  from  no  other 
fountain,  that  his  may  know  where  to  lie  down  in  peace. 
Here  he  would  have  us  secure  our  shallow  bottoms  in  this 
quiet  sea,  this  infinite  ocean,  whither  neither  wind  nor  storm 
do  once   approach.      Those  blustering  temptations  which 
rage  at  the  shore,  when  we  were  half  at  land  and  half  at  sea, 
half  upon  the  bottom  of  our  own  reason,  and  half  upon  the 
ocean  of  providence,  reach  not  at  all  unto  this  deep.     Oh, 
if  we  could  in  all  trials  lay  ourselves  down  in  these  arms  of 
the  Almighty,  his   all-sufficiency  in  power  and  goodness! 
Oh,  how  much  of  the  haven  should  we  have  in  our  voyage, 
how  much  of  home  in  our  pilgrimage,  how  much  of  heaven 
in  this  wretched  earth!  Friends,  throw  away  your  staves, 
break  the  arm  of  flesh,  lie  down   here  quietly  in  every  dis- 
pensation, and  you  shall  see  the  salvation  of  God.     I  could 
lose  myself  in  setting  out  of  this,  wherein  I  could  desire  you 
would  lose  yourselves  in  every  time  of  trouble.     '  Hast  thou 
not  known,  hast  thou  not  heard,  that  the  everlasting  God, 
iJie  Lord,  the  Creator  of  the  ends  of  the  earth  fainteth  not, 
neither  is  weary?  there  is  no  searching  of  his  understanding. 
He  giveth  power  to   the  faint,  and  to  them  who  have  no 
might,  he  increaseth  strength.     Even  the  youths  shall  faint 
and  be  weary,  and  the  young  men  shall  utterly  fall.     But 
they  that  wait  upon   the   Lord  shall  renew  their   strength, 
they  shall  mount  up  with  wings  as  eagles,    they  shall  run 


OF    ESSEX    COUNTY,     AND    COMMITTEE.  153 

and  not  be  weary,  they  shall  walk  and   not  be  faint;'  Isa. 
xl.  28— 31. 

2.  To  convince  the  unbelieving  world  itself  of  his  power, 
providence,  and  love  to  them  that  put  their  trust  in  him,  that 
they  may  be  found  to  cry,  '  Verily  there  is  a  reward  for  the 
righteous;  verily  he  is  a  God  who  ruleth  in  the  earth;' 
Psal.  Iviii.  11.  When  the  Egyptian  magicians  see  real  mi- 
racles, beyond  all  their  juggling  pretences,  they  cry  out, 
'  This  is  the  finger  of  God;'  Exod.  viii.  19.  Profane  Ne- 
buchadnezzar beholding  the  deliverance  of  those  three  wor- 
thies from  the  fiery  furnace,  he  owns  them  for  the'  servants 
of  the  most  high  God  ;'  Dan.  iii.26.  Daniel  being  preserved 
in  the  lion's  den,  Darius  acknowledgeth  the  power  and  king- 
dom '  of  the  living  God;'  Dan.vi.26.  Glorious  appearances 
of  God  for  his  people,  beyond  the  reach  of  reason,  wrests 
from  the  world  amazement,  or  acknowledgment,  and  in  both 
God  is  exalted.  He  will  appear  in  such  distresses,  as  that 
he  will  be  seen  of  his  very  enemies  ;  they  shall  not  be  able 
with  the  Philistines  to  question,  whether  it  be  his  hand,  or 
a  chance  happened  to  them,  1  Sam.  vi.  9.  but  conclude  with 
the  Egyptians,  that  fly  they  must,  for  God  fights  for  his 
people  ;  Exod.  xiv.  25.  If  God  should  never  give  blessings 
but  in  such  a  way,  as  reason  might  discover  their  depend- 
ance  on  secondary  causes,  men  would  not  see  his  goings, 
nor  acknowledge  his  operations.  But  when  he  mightily 
makes  bare  his  arm,  in  events  beyond  their  imaginations, 
they  must  veil  before  him. 

Use  1.  Consider  whether  the  mercy  celebrated  this  day 
ought  not  to  be  placed  in  this  series  of  deliverances,  brought 
from  beyond  the  ken  of  sense  and  reason,  from  above  the 
reach  of  much  precious  faith.  For  the  latter  I  leave  it  to 
your  own  experience,  to  the  former  let  me  for  the  present 
desire  your  consideration  of  these  five  things. 

(1.)  By  whom  you  were  surprised  and  put  under  re- 
straint. Now  these  were  of  two  sorts:  [1.]  The  heads  and 
leaders  ;  [2.]  The  tumultuous  multitude. 

[1.]  For  the  first,  some  of  them  being  dead,  and  some 
under  durance,  I  shall  not  say  anything.  '  Nullum  cum  vic- 
tis  certamen,  et  cEthere  cassis.'  I  leave  the  stream  from  the 
flint  to  your  own  thoughts. 

[2.]  For  the  multitude,  an  enraged,  headless,  lawless, 


154         A    MEMORIAL    OF    THE    DELIVERANCE 

godless  multitude,  gathered  out  of  inns,  taverns,  alehouses, 
stables,  highways,  and  the  like  nurseries  of  piety  and  pity. 
Such  as  these  having  got  their  superiors  under  their  power, 
governors  under  their  disposal,  their  restrainers  under  their 
restraint,  their  oppressors,  as  they  thought,  under  their  fury, 
what  was  it  that  kept  in  their  fury,  and  their  revenge,  which 
upon  the  like  occasions  and  advantages  hath  almost  always 
been  executed?  Search  your  stories, you  will  not  find  many 
that  speak  of  such  a  deliverance.  For  a  few  governors  pre- 
vailed on,  unto  durance,  by  a  godless  rout,  in  an  insurrec- 
tion, and  yet  come  off' in  peace  and  safety,  is  surely  a  work 
of  more  than  ordinary  providence. 

(2.)  Consider  the  season  of  your  surprisal ;  when  all  the 
kingdom  was  in  an  uproar,  and  the  arm  of  flesh  almost  quite 
withered  as  to  supply,  the  north  invaded,  the  south  full  of 
insurrections,  Wales  unsubdued,"  the  great  city,  at  least  suf- 
fering men  to  lift  up  their  hands  against  us ;  so  that  to  the 
eye  of  reason,  the  issue  of  the  whole  was,  if  not  lost,  yet 
exceedingly  hazardous,  and  so  your  captivity  endless.  Had 
they  gone  on,  as  was  probable  they  would,  whether  you  had 
this  day  been  brought  out  to  execution,  or  thrust  into  a  dun- 
geon, or  carried  up  and  down  as  a  pageant,  I  know  not;  but 
much  better  condition,  I  am  sure,  rationally  you  could  not 
expect. 

^3.)  The  end  of  your  surprisal.  Amongst  others,  this 
was  apparently  one,  to  be  a  reserve  for  their  safety,  who 
went  on  in  all  ways  of  ruin.  You  were  kept  to  preserve 
them  in  those  ways,  wherein  they  perished.  Whether  could 
reason  reach  this,  or  no,  that  you  being  in  their  power,  kept 
on  purpose  for  their  rescue,  if  brought  to  any  great  strait, 
with  the  price  of  your  heads  to  redeem  their  own,  that  they 
should  be  brought  to  greater  distress  than  ever  any  before 
in  this  kingdom,  and  you  be  delivered,  without  the  least  help 
to  them  in  their  need  ?  It  was  beyond  your  friends'  reason, 
who  could  not  hope  it ;  it  was  beyond  our  enemies'  reason, 
who  never  feared  it ;  if  you  believed  it,  you  have  the  com- 
fort of  it. 

(4.)  The  refusal  of  granting  an  exchange  for  such  per- 
sons, as  they  accounted  more  considerable  than  yourselves, 
and  whose  enlargement  might  have  advantaged  the  cause 

*  Idcmliuic  urbi  doniinandi  finis  Prit,  qui  parendi  fiKrit.  Senec.  de  Rom, 


OF    ESSEX    COUNTY,    AND    COMMITTEE.         155 

they  professed  to  maintain  exceedingly  more  than  your  re- 
straint, what  doth  it  but  proclaim  your  intended  ruin?  This 
was  the  way  of  deliverance,  which  for  a  long  season  reason 
chiefly  rested  on,  the  main  pillar  of  all  its  building;  which 
when  it  was  cut  in  two,  what  could  be  seen  in  it  but  deso- 
lation? 

(5.)  The  straits  you  were  at  length  reduced  to,  be- 
tween your  enemies'  swords  and  your  friends'  bullets,  which 
intended  for  your  deliverance,  without  the  safeguard  of  pro- 
vidence, might  have  been  your  ruin,  piercing  more  than  once 
the  house  wherein  you  were.  Surely  it  was  then  an  eminent 
work  of  faith  to  '  stand  still,  and  see  the  salvation  of  God.' 

The  many  passages  of  providence  evidently  working  for 
your  preservation,  which  I  have  received  from  some  of  your- 
selves, I  willingly  pass  over.  What  I  have  already  said  is  suffi- 
cient to  declare  that  to  reason's  eye,  you  were  as  dead  bones 
upontheearth.  Forour  parts,  who  were  endangered  spectators 
at  the  best,  we  were  but  in  the  prophet's  frame,  and  to  any 
question  about  your  enlargement,  could  answer  only.  The 
Lord  alone  knows.  And  now,  behold,  the  Lord  hath  chosen 
you  out  to  be  examples  of  his  loving-kindness,  in  fetching 
mercy  for  you  from  beyond  the  ken  of  reason,  yea,  from 
above  the  reach  of  much  precious  faith.  He  hath  brought 
water  for  you  out  of  the  flint.  Reckon  your  deliverance 
under  this  head  of  operations,  and  I  hope  you  will  not  be 
unthankful. 

Use  2.  You  that  have  received  so  great  mercy,  we  that 
have  seen  it,  and  all  who  have  heard  the  doctrine  confirmed, 
let  us  learn  to  live  by  faith.  Live  above  all  things  that  are 
seen;  subject  them  to  the  cross  of  Christ.  Measure  your 
condition  by  your  interest  in  God's  all-sufficiency.  Do  not 
in  distress  calculate,  what  such  and  such  things  can  effect ; 
but  what  God  hath  promised.  Reckon  upon  that,  for  it  shall 
come  to  pass.  If  you  could  get  but  this  one  thing  by  all 
your  sufferings  and  dangers,  to  trust  the  Lord  to  the  utmost 
extent  of  his  promises,  it  would  prove  a  blessed  captivity. 
All  carnal  fears  would  then  be  conquered,  all  sinful  compli- 
ances with  wicked  men  removed,  &,c. 

Use  3.  Be  exhorted  to  great  thankfulness,'' you  that  have 

y  Erunt  lioniicidae,  tyranni,  fures,  adultcri,  raptores,  sacrilegi,  proditores,  infra 
jsta omnia, iiigratus  est.  Sencc.  Benef.  lib.  1.  Gratiarum  cessat  decursus,  ubi  recursus, 
noil  fueril.  Bern.  Serm.  30. 


156  A     MEMORIAL,  &C. 

been  made  partakers  of  great  deliverances.  In  great  dis- 
tresses very  nature  prompts  the  sons  of  men  to  great  pro- 
mises. You  have  heard  the  ridiculous  story  of  him,  who  in 
a  storm  at  sea  promised  to  dedicate  a  wax  candle  to  the 
blessed  Viigin,  as  big  as  the  mast  of  his  ship,  which  he  was 
resolved  when  he  came  on  shore  to  pay  with  one  of  twelve 
in  the  pound.  Let  not  the  moral  of  that  fable  be  found  in 
any  of  you.  Come  not  short  of  any  of  your  engagements. 
No  greater  discovery  of  a  hypocritical  frame,  than  to  flatter 
the  Lord  in  trouble,  and  to  decline  upon  deliverance  in  cold 
blood.  The  Lord  of  heaven  give  you  strength  to  make  good 
all  your  resolutions  :  as  private  persons,  in  all  godliness  and 
honesty,  following  hard  after  God  in  every  known  way  of 
his;  as  magistrates,  in  justice,  equity,  and  faithful  serving 
the  kingdom  of  Christ.  Especially  let  them  never  beg  in 
vain  for  help  at  your  hands,  who  did  not  beg  help  in  vain 
for  you  at  the  hands  of  God. 

Use  4.  Consider,  if  there  be  so  much^  sweetness  in  a  tem- 
poral deliverance,  oh,  what  excellency  is  there  in  that  eternal 
redemption,  which  we  have  in  the  blood  of  Jesus  !  If  we  re- 
joice for  being  delivered  from  them  who  could  have  killed 
the  body,  what  unspeakable  rejoicing  is  there  in  that  mercy 
whereby  we  are  freed  from  the  wrath  to  come  !  Let  this  pos- 
sess your  thoughts,  let  this  fill  your  souls,  let  this  be  your 
haven  from  all  former  storms.  And  here  strike  I  sail,  in 
this  to  abide  with  you,  and  all  the  saints  of  God  for  ever. 

*  Si  taiiti  vitrum  quanti  Margatituni  ?  Tertul. 


SERMON  III.* 

RIGHTEOUS  ZEAL  ENCOURAGED 

BY 

DIVINE  PROTECTION: 


A    DISCOURSE    ABOUT  TOLERATION,  AMD   THE  DUTY   OF  THE  CIVIL 
MAGISTRATE  ABOUT  RELIGION,  THEREUNTO  ANNEXED. 


"  This  sermon  was  preached  before  the  honourable  House  of  Cominonf,  Jan.  31, 
1648.     Being  a  day  of  solemn  humiliation. 


TO  THE  RIGHT  HONOURABLE 

THE 

COMMONS    OF    ENGLAND, 

ASSEMBLED  IN  PARLIAMENT. 


Sirs, 
It  hath  always  suited  the  wisdom  of  God  to  do  great 
things  in  difficult  seasons.  He  sets  up  walls  in  trou- 
blous times ;  Dan.  ix.  25.  His  builders  must  hold 
swords  and  spears,  as  well  as  instruments  of  labour ; 
Nehem.  iv.  16.  Yea,  while  sin  continueth  in  its  course 
here  (which  began  in  heaven,  and  having  contempo- 
rized with  the  earth,  shall  live  for  ever  in  hell),  great 
works  for  God  will  cause  great  troubles  amongst  men. 
The  holy,  harmless  reconciler  of  heaven  apd  earth  bids 
us  expect  the  sword,  to  attend  his  undertakings  for,  and 
way  of  making  peace  ;  Matt.  x.  34.  All  the  waves  in 
the  world  arise  to  their  height  and  roaring,  from  the 
confronting  of  the  breath  of  God's  Spirit,  and  the  va- 
pours of  men's  corruptions.  Hence  seasons  receive 
their  degrees  of  difficulty,  according  to  the  greatness 
and  weight  of  the  works  which  in  them  God  will  ac- 
complish. To  their  worth  and  excellency  is  man's 
opposition  proportioned.  This  the  instruments  of  his 
glory  in  this  generation  shall  continually  find  true  to 
their  present  trouble,  and  future  comfort. 

As  the  days  approach  for  the  delivery  of  the  de- 
cree, to  the  shaking  of  heaven  and  earth,''  and  all  the 
powers  of  the  world,  to  make  way  for  the  establishment 

*  Heb.  xii.  26,  27.  Dan.  vii.  27.   Ego  nisi  tiimnltus  istos  videreni,  verbiira  Dei  in 
n>undo  non  esse  dicerem.  Lutli. 


THE     EPISTLE     DEDICATORF.  cHx 

of  that  kingdom,  which  shall  not  be  given  to  another 
people  (the  great  expectation  of  the  saints  of  the  M«st 
High  before  the  consummation  of  all);  so  tumults, 
troubles,  vexations,  and  disquietness,  must  certainly 
grow  and  increase  among  the  sons  of  men. 

A  dead  woman  (says  the  proverb)  will  not  be 
carried  out  of  her  house  under  four  men.  Much  less 
will  living  men  of  wisdom  and  power  be  easily  and 
quietly  dispossessed  of  that  share  and  interest  in  the 
things  of  Christ,  which  long-continued  usurpation  hath 
deluded  them  into  an  imaofination  of  beinp-  their  own 
inheritance.  This  then  being  shortly  to  be  effected, 
and  the  scale  being  ready  to  turn  against  the  man  of 
sin,  notwithstanding  his  balancing  it,  in  opposition  to 
the  witness  of  Jesus,  with  the  weight  and  poise  of 
earthly  power ;  no  wonder  if  heaven,  earth,  sea,  and 
dry  land,  be  shaken,  in  their  giving  place  to  the  things 
that  cannot  be  moved.  God  Almighty  having  called 
you  forth.  Right  Honourable,  at  his  entrance  to  the  roll- 
ing up  of  the  nation's  heavens  like  a  scroll, **  to  serve 
him  in  your  generation  in  the  high  places  of  Arma- 
geddon,'' you  shall  be  sure  not  to  want  experience  of 
that  opposition,  which  is  raised  against  the  great  work 
of  the  Lord,  which  generally  swells  most  against  the 
visible  instruments  thereof. 

And  would  to  God,  you  had  only  the  devoted  sons 
of  Babel  to  contend  withal,  that  the  men  of  this  shaking 
earth  were  your  only  antagonists ;  that  the  malignity 
of  the  dragon's  tail  had  had  no  influence  on  the  stars 
of  heaven,  to  prevail  with  them  to  fight  in  their  courses 
against  you.*^  But  'jacta  est  alea,'  the  providence  of 
God  must  be  served,  according  to  the  discovery  made 
of  his  own  unchangeable  will,  and  not  the  mutable  in- 
terests and  passions  of  the  sons  of  men.  For  verily  '  the 
Lord  of  hosts  hath  purposed  to  pollute  the  pride  of  all 

^  Isa.  xxiiv.  4,  5.  <=  Rev.  xvi.  16.  <i  Rcv.xii.  4. 


clx  THE    EPISTLE    DEDICATORY. 

glory,  and  to  bring  into  contempt  all  the  honourable  of 
the  earth  ;'  Isa.  xxiii.  9. 

The  contradictions  of  sinners  ag'ainst  all  that  walk 
in  the  paths  of  righteousness  and  peace,  with  the  sup- 
portment  which  their  spirits  may  receive  (as  being  pro- 
mised) who  pursue  those  ways,  notwithstanding  those 
contradictions,  are  in  part  discovered  in  the  ensuing 
sermon  :  the  foundation  of  that  whole  transaction  of 
things,  which  is  therein  held  out,  in  reference  to  the 
present  dispensations  of  providence  (being  nothing  but 
an  entrance  into  the  unravelling  of  the  whole  web  of 
iniquity,  interwoven  of  civil  and  ecclesiastical  tyranny, 
in  opposition  to  the  kingdom  of  the  Lord  Jesus),  I 
chose  not  to  mention.  Neither  shall  I  at  present  add 
any  thing  thereabout,  but  only  my  desire  that  it  may 
be  eyed  as  the  granted  basis  of  the  following  discourse. 
Only  by  your  very  favourable  acceptation  of  the  making 
out  those  thoughts,  which  were  the  hasty  conception, 
and  like  Jonah's  gourd,  the  child  of  a  night  or  two 
(which  with  prayer  for  a  rooting  in  the  hearts  of  them 
to  whom  they  were  delivered,  had  certainly  withered 
in  their  own  leaves,  had  they  not  received  warmth  and 
moisture  from  your  commands  in  general,  and  the  par- 
ticular desires  of  many  of  you,  to  give  them  a  life  of  a 
few  days  longer),  I  am  encouraged  to  the  annexing  of  a 
few  lines,  as  a  free-will  offering  to  attend  the  following 
product  of  obedience. 

Now  this  shall  not  be  to  the  opposition  which  you 
do,  and  shall  yet  farther  meet  withal ;  but  as  to  the 
causes,  real  or  pretended,  which  are  held  forth  as  the 
bottom  of  that  contradiction,  wherewith  on  every  side 
you  are  encompassed. 

The  things  in  reference  whereunto  your  procedence 
is  laden  with  such  criminations,  as  these  sad  days  of 
recompense  have  found  to  be  comets  portending  no  less 
than  blood,  are  first  civil,  then  religious. 


THK    EPISTLE     DEDICATORY.  clxi 

For  the  first,  as  their  being-  beyond  the  bounds  of 
my  calling  gives  them  sanctuary  from  being  called  forth 
to  my  consideration ;  so  neither  have  I  the  least  thoughts 
with  Absalom  of  a  more  orderly  carrying  on  of  affairs, 
might  my  desires  have  any  influence  into  their  disposal. 
Waiting  at  the  throne  of  grace,  that  those  whom  God 
hath  intrusted  with,  and  enabled  for,  the  transaction  of 
these  things,  may  be  directed  and  supported  in  their 
employment,  is  the  utmost  of  my  undertaking  herein. 

For  the  other,  or  religious  things,  the  general  in- 
terest I  have  in  them  as  a  Christian  being  improved  by 
the  superadded  title  of  a  minister  of  the  gospel  (though 
unworthy  the  one  name,  and  the  other),  gives  me  not 
only  such  boldness  as  accrueth  from  enjoyed  favour, 
but  also  such  a  right  as  will  support  me  to  plead  con- 
cerning them,  before  the  most  impartial  judicature. 

And  this  1  shall  do  (as  I  said  before),  merely  in  re- 
ference to  those  criminations,  which  are  laid  by  con- 
jectural presumptions  on  your  honourable  assembly, 
and  made  a  cause  of  much  of  that  opposition  and  con- 
tradiction you  meet  withal.  Now  in  particular,  it  is 
the  toleration  of  all  religions,  or  invented  ways  of  wor- 
ship, wherein  your  constitutions  are  confidently  ante- 
dated in  many  places  of  the  nation,  the  thing  itself 
withal  being  held  out  as  the  most  enormous  apprehen- 
sion and  desperate  endeavour,  for  the  destruction  of 
truth  and  godliness,  that  ever  entered  the  thoughts  of 
men  professing  the  one  and  the  other.  The  contest 
hereabout  being  '  adhuc  sub  judice,'  and  there  being- 
no  doubt  but  that  the  whole  matter,  commonly  phrased 
as  above,  hath  (like  other  things)  sinful  and  dangerous 
extremes  :  I  deemed  it  not  amiss  to  endeavour  the 
pouring-  a  little  cold  water  upon  the  common  flames, 
which  are  kindled  in  the  breasts  of  men  about  this  thing. 
And  who  knows  whether  the  words  of  a  weak  nothing 
may  not,  by  tlie  power  of  the  fountain  of  beings,  give 

VOL.   XV.  M 


Clxii  THE    EPISTLE    DEDICATORY. 

some  light  into  the  determination  and  establishment  of 
a  thing  of  so  great  concernment  and  consequence,  as 
this  is  generally  conceived  to  be  ?  What  is  in  this  my 
weak  undertaking  of  the  Lord,  I  shall  beg  of  him  that 
it  may  be  received  ;  what  is  of  myself,  I  beg  of  you  that 
it  may  be  pardoned.  That  God  Almighty  would  give 
you  to  prove  all  things  that  come  unto  you  in  his  way, 
and  to  hold  fast  that  which  is  good,  granting  you  un- 
conquerable assistance,  in  constant  perseverance,  is  the 
prayer  of, 

Your  devoted  Servant 

In  our  dearest  Lord, 

John  Owen. 

Coggeahall,  Feb.  88; 


lilGHTKOUS    ZEAL    ENCOURAGED,     &C.  163 


SERMON  III. 

Let  them  return  to  thee,  but  return  not  thou  unto  them.  And  I  will  make 
thee  unto  this  people  a  fenced  brazen  wall,  and  they  shall  fight  against  thee, 
but  they  shall  not  prevail  against  thee :  for  I  am  with  thee  to  save  thee,  and 
to  deliver  thee,  saith  the  Lord. — Jer.  XV.  19,  20. 

The  words  of  my  text  having  a  full  dependance  upon,  and 
j'lov/ing  out  from,  the  main  subject  matter  of  the  whole  chap- 
ter, I  must  of  necessity  take  a  view  thereof,  and  hold  out 
unto  you  the  mind  of  God  contained  therein,  before  I  enter 
upon  the  part  thereof  chiefly  intended.  And  this  I  shall  do 
with  very  brief  observations,  that  I  may  not  anticipate  my- 
self from  a  full  opening  and  application  of  the  words  of  ray 
text. 

And  this  the  rather  are  my  thoughts  led  unto,  because 
the  whole  transaction  of  things  between  the  Lord  and  a 
stubbornly  sinful  nation,  exceedingly  accommodated  to  the 
carrying  on  of  the  controversy  he  is  now  pleading  with  that 
wherein  we  live,  is  set  out  (as  we  say)  to  the  life  therein. 

Of  the  whole  chapter,  there  be  these  five  parts  : 

First,  The  denunciation  of  fearful  wasting,  destroying 
judgments  against  Judah  and  Jerusalem,  ver.  3.  and  so  on 
to  ver.  10. 

Secondly,  The  procuring  deserving  cause  of  these  over- 
whelming calamities,  ver.  4.  and  6. 

Thirdly,  The  inevitableness  of  those  judgments,  and  the 
inexorableness  of  the  Lord,  as  to  the  accomplishment  of  all 
the  evils  denounced,  ver.  1. 

Fourthly,  The  state  and  condition  of  the  prophet,  with 
the  frame  and  deportment  of  his  spirit,  under  those  bitter 
dispensations  of  providence,  ver.  10.  and  15 — 18. 

Fifthly,  The  answer  and  appearance  of  God  unto  him 
upon  the  making  out  of  his  complaint,  ver.  11 — 14.  and 
19—21. 

My  text  lieth  in  the  last  part,  but  yet  with  such  depend- 
ance on  the  former,  as  enforceth  to  a  consideration  of  them. 

First,  There  is  the  denunciation  of  fearful  wasting,  de- 
stroying judgments  to  sinful  Jerusalem,  ver.  2.  and  so  on- 
wards, with  some  interposed  ejaculations,  concerning;  her  in- 
evitable ruin,  as  ver.  5,  6. 

M  2 


iG4       RIGHTEOUS  ZEAL  ENCOURAGED 

Here's  death,  sword,  famine,  captivity,  ver.  2.  banishment, 
ver.  4.  unpitied  desolation,  ver.  5.  redoubled  destruction, 
bereaving,  fanning,  spoiling,  &c.  ver.  6 — 9.  That  universal 
devastation  of  the  whole  people,  which  came  upon  them  in 
the  Babylonish  captivity,  is  the  thing  here  intended,  the 
means  of  its  accomplishment  by  particular  plagues  and  judg- 
ments, in  their  several  kinds  (for  the  greater  dread  and  terror) 
being  at  large  annumerated  ;  the  faithfulness  of  God  also 
being  made  hereby  to  shine  more  clear,  in  the  dispersion  of 
that  people ;  doing,  not  only  for  the  main,  what  before  he 
had  threatened,  but  in  particular,  executing  the  judgments 
recorded,  Luke  xxvi.  14,  &c.  Deut.  xxviii.  15,  &c.  'Fulfill- 
ing hereby  what  he  had  devised,  accomplishing  the  word  he 
had  commanded  in  the  days  of  old ;'  Lam.  ii.  17. 

That  which  hence  I  shall  observe  is  only  from  the  variety 
of  these  particulars,  which  are  held  out  as  the  means  of  the 
intended  desolation. 

Observation.  God's  treasures  of  wrath  against  a  sinful 
people,  have  sundry  and  various  issues  for  the  accomplish- 
ment of  the  appointed  end. 

When  God  walks  contrary  to  a  people,  it  is  not  always 
in  one  path,  he  hath  seven  ways  to  do  it,  and  will  do  it  seven 
times ;  Lev.  xxvi.  24.  He  strikes  not  always  with  one  weapon, 
nor  in  one  place.  As  there  is  with  him  TrojKtXrj  x"p'Cj  'mani- 
fold and  various  grace ;'  1  Pet.  iv.  10.  love  and  compassion 
making  out  itself  in  choice  variety,  suited  to  our  manifold 
indigencies  ;  so  there  is,  opyrj  Tt^riaavpiGfiivq ;  Rom.  ii.  5. 
stored,  treasured  wrath,  suiting  itself  in  its  flowings  out  to 
the  provocations  of  stubborn  sinners. 

The  first  emblem  of  God's  wrath  against  man,  was  a  'flam- 
ing sword  turning  itself  every  way  ;'  Gen.  iii.  24.  Not  only 
in  one  or  two,  but  in  all  their  paths,  he  meeteth  them  with 
his  flaming  sword.  As  a  wild  beast  in  a  net,'  so  are  sinners 
under  inexorable  judgments;  the  more  they  strive,  the  more 
they  are  inwrapped  and  entangled ;  they  shuffle  themselves 
from  under  one  calamity,  and  fall  into  another  :  '  as  if  a  man 
did  flee  from  a  lion,  and  a  bear  met  him ;  or  went  into  the 
house,  and  leaned  his  hand  upon  the  wall,  and  a  serpent  bit 
him ;'  Amos  v.  19.  Oh,  remove  this  one  plague,  saith  Pha- 
raoh ;*^  if  he  can  escape  from  under  this  pressure,  he  thinks 

e  lsa.li,20.  f  Eiod.  x.  17, 


BY    DIVINE     PROTECTION.  165 

he  shall  be  free:  but,  when  he  fled  from  the  lion,  still  the 
bear  met  him,  and  when  he  went  into  the  house,  the  serpent 
bit  hira.  And  as  the  flaming  sword  turns  every  way,  so 
God  can  put  it  into  every  thing.  To  those  that  cry.  Give 
me  a  king,  God  can  give  him  in  his  anger ;  and  from  those 
that  cry.  Take  him  away,  he  can  take  him  away  in  his  wrath  ; 
Hosea  xiii.  10,  11 . 

Oh  that  this  might  seal  up  instruction  to  our  own  souls! 
What  variety  of  calamities  have  we  been  exercised  withal, 
for  sundry  years  ?  What  Pharaoh-like  spirits  have  we  had 
under  them  ?  Oh,  that  we  were  delivered  this  once,  and  then 
all  were  well !  How  do  we  spend  all  our  thoughts  to  extri- 
cate ourselves  from  our  present  pressures?  If  this  hedge, 
this  pit  were  passed,  we  should  have  smooth  ground  to  walk 
in :  not  considering  that  God  can  fill  our  safest  paths  with 
snares  and  serpents.  Give  us  peace,  give  us  wealth,  give 
us  as  we  were,  with  our  own,  in  quietness.  Poor  creatures ! 
Suppose  all  these  desires  were  in  sincerity,  and  not  as  with 
the  most  they  are,  fair  colours  of  foul  and  bloody  designs; 
yet  if  peace  were,  and  wealth  were,  and  former  things  were, 
and  God  were  not,  what  would  it  avail  you?  Cannot  he 
poison  your  peace,  and  canker  your  wealth?  And  when  you 
were  escaped  out  of  the  field  from  the  lion  and  the  bear,  ap- 
point a  serpent  to  bite  you,  leaning  upon  the  walls  of  your 
own  house  ?  In  vain  do  you  seek  to  stop  the  streams,  while 
the  fountains  are  open ;  turn  yourselves  whither  you  will,  bring 
yourselves  into  what  condition  you  can,  nothing  but  peace 
and  reconciliation  with  the  God  of  all  these  judgments,  can 
give  you  rest  in  the  day  of  visitation.  You  see  what  variety 
of  plagues  are  in  his  hand,  changing  of  condition  will  do  no 
more  to  the  avoiding  of  them,  than  a  sick  man's  turning  him- 
self from  one  side  of  the  bed  to  another;  during  his  turning, 
he  forgets  his  pain  by  striving  to  move,  being  laid  down 
agrain,  he  finds  his  condition  the  same  as  before. 

This  is  the  first  thing,  we  are  under  various  judgments, 
from  which  by  ourselves  there  is  no  deliverance. 

Secondly,  The  second  thing  here  expressed,  is  the  pro- 
curing cause  of  these  various  judgments,  set  down  ver.  4. 
'  Because  of  Manasseh,  son  of  Hezekiah  king  of  Judah,  for 
that  which  he  did  in  Jerusalem.' 

The  sins  of  Manasseh  filled  the  epha  of  Juduli's  wick- 


166  RIGHTEOUS    ZEAL    ENCOURAGED 

edness,  and  caused  the  talent  of  lead  to  be  laid  on  the  mouth 
thereof.s  Oftentimes  in  the  relation  of  his  story  doth  the 
Holy  Ghost  emphatically  express  this,  that  for  his  sin  Judah 
should  be  destroyed;  2  Kings  xxi.  11.  Yea,  when  they  had 
a  little  reviving  under  Josiah,  and  the  bowels  of  the  Lord 
began  to  work  in  compassion  towards  them  ;  yet  as  it  were 
remembering  the  provocation  of  this  Manasseh,  he  recalls 
his  thoughts  of  mercy ;  2  Kings  xxiii.  26,  27.  The  deposing 
of  divine  and  human  things  is  oftentimes  very  opposite.'' 
God  himself  proceeds  with  them  in  a  diverse  dispensation. 
In  the  spiritual  body  the  members  offend,  and  the  head  is 
punished :  *  The  iniquity  of  us  all  did  meet  on  him;'  Isa.  liii. 
In  the  civil  politic  body  the  head  offends,  and  the  members 
rue  it:  Manasseh  sins,  and  Judah  must  go  captive. 

Three  things  present  themselves  for  the  vindication  of 
eht  equity  of  God's  righteous  judgments,  in  the  recompens- 
ing the  sins  of  the  king  upon  the  people. 

1.  The  concurrence  and  influence  of  the  people's  power 
into  their  rule  and  government:  they  that  set  him  up,  may 
justly  be  called  to  answer  for  his  miscarriage.  The  Lord 
himself  had  before  made  the  sole  bottom  of  that  political 
administration  to  be  their  own  wills :  '  If  thou  wilt  have  a 
king  after  the  manner  of  the  nations ;'  Deut.  xvii.  14.  1  Sam. 
viii.  7.  Though  for  particulars,  himself  (according  to  his  su- 
preme sovereignty)  placed  in  many,  by  peculiar  exemption, 
otherwise  his  providence  was  served  by  their  plenary  con- 
sent, or  by  such  dispensation  of  things  as  you  have  related, 
1  Kings  xvi.  21,  22.  '  Then  were  the  people  of  Israel  divided 
into  two  parts,  half  of  the  people  followed  Tibni,  the  son  of 
Ginath,  to  make  him  king ;  and  half  followed  Omri,  but  the 
people  that  followed  Omri,  prevailed  against  the  people  that 
followed  Tibni;  so  Tibni  died,  and  Omri  reigned.'  Now 
they  who  place  men  in  authority  to  be  God's  vicegerents,  do 
undertake  to  God  for  their  deportment  in  that  authority,  and 
therefore  may  justly  bear  the  sad  effects  of  their  sinful  mis- 
carriages. 

2.  Because  for  fear  of  Mauasseh's  cruelty,  or  to  flatter 
him  in  his  tyranny  for  their  own  advantage,  the  greatest 
part  of  the  people  had  apostatized  from  the  ways  and  worship 
of  Hezckiah,  to  comply  with  him  in  his  sin.     As  at  another 

«  Zech.  V.  7,  H.         '■  Est  qusedam  .-^mulatio  divinje  rei,  et  humanse.  Terlul.  ApoJ. 


BY    DIVINE    PROTECTION.  167 

time  'they  willingly  walked  after  the  commandment;'  Hos. 
V.  11 .  And  this  is  plainly  expressed,  2  Kings  xxi.  9.  *  Manas- 
seh  seduced  the  people  to  do  more  evil  than  the  nations.' 
When  kings  turn  seducers,  they  seldom  want  good  store  of 
followers.  Now  if  the  blind  lead  the  blind,  both  will,  and 
both  justly  may,  fall  into  the  ditch.  When  kings  command 
unrighteous  things,  and  people  suit  them  with  willing  com 
pliance,  none  doubts  but  the  destruction  of  them  both  is  just 
and  righteous.     See  ver.  6.  of  this  chapter. 

3.  Because  the  people,  by  virtue  of  their  retained  sove- 
reignty, did  not  restrain  him  in  his  provoking  ways.  So 
Zuinglius,  Artie.  42.  *  Qui  non  vetat,  cum  potest,  jubet.' 
When  Saul  would  have  put  Jonathan  to  death,  the  people 
would  not  suffer  him  so  to  do,  but  delivered  Jonathan  that 
he  died  not;  1  Sam.  xiv.  When  David  proposed  the  reduc^ 
ing  of  the  ark,  his  speech  to  the  people  was :  '  If  it  please 
you,  let  us  send  abroad  to  our  brethren  everywhere,  that 
they  may  assemble  themselves  to  us;  and  all  the  congrega- 
tion said,  that  they  would  do  so,  because  the  thing  was  right 
in  their  eyes;'  2  Chron.  xiii.  2.  So  they  bargain  with  Reho- 
boam  about  their  subjection,  upon  condition  of  a  moderate 
rule ;  1  Kings  xii.  By  virtue  of  which  power  also  they  de- 
livered Jeremiah  from  the  prophets  and  priests  that  would 
have  put  him  to  death ;  Jer.  xxvi.  16.  And  on  this  ground 
might  they  justly  feed  on  the  fruit  of  their  own  neglected 
duty.     See  Bilson  of  Obed.  part  3.  page  271. 

Be  it  thus,  or  otherwise,  by  what  way  soever  the  people 
had  their  interest  therein,  certain  it  is,  that  for  the  sins  of 
Manasseh,  one  way  or  other  made  their  own,  they  were  de- 
stroyed. And  therefore  these  things  being  written  for  our 
example,  it  cannot  but  be  of  great  concernment  to  us  to 
know  what  were  those  sins  which  wrapped  up  the  people  of 
God  in  irrevocable  destruction.  Now  these  the  Holy  Ghost 
fully  manifesteth  in  the  story  of  the  life  and  reign  of  this 
Manasseh,  and  they  may  all  be  reduced  unto  two  chief 
heads. 

(1.)  False  worship  or  superstition:  'He  built  high  places, 
made  altars  for  Baal,  and  a  grove,  as  did  Ahab ;'  2  Kings  xxv.  2. 

(2.)  Cruelty  :  'He  shed  innocent  blood  very  much,  till  he 
had  filled  Jerusalem  with  blood  from  one  end  of  it  to  an- 
other;' ver.  16. 


168  RIGHTEOUS    ZEAL    ENCOURAGED 

Whetheithis  cruelty  be  to  be  ascribed  tohis  tyranny  in  civil 
affairs,  and  so  the  blood  shed  is  called  innocent,  because  not 
of  malefactors ;  or  to  his  persecution,  in  subordination  to 
his  false  worship  instituted  as  before  (as  the  pope  and 
his  adherents  have  devoured  whole  nations  *  in  ordine  ad 
spiritualia'),  is  not  apparent :  but  this  is  from  hence,  and  other 
places,  most  evident ;  that  superstition  and  persecution,  will- 
worship  and  tyranny,  are  inseparable  concomitants.' 

Nebuchadnezzar  sets  up  this  great  image  and  the  next 
news  you  hear,  the  saints  are  in  the  furnace;  Dan.  iii.  20. 
You  seldom  see  a  fabric  of  human-invented  worship,  but 
either  the  foundation  or  top-stone  is  laid  in  the  blood  of 
God's  people.  'The  wisdom  (religion,  or  way  of  worship) 
that  is  from  above,  is  first  pure,  then  peaceable,  gentle,  easy 
to  be  entreated,  full  of  mercy,  and  good  fruits,  without  par- 
tiality, without  hypocrisy;'  James  iii.  17.  when  the  other  is 
'  earthly,  sensual,  devilish,  bringing  along  envying,  strife, 
contention,  and  every  evil  work;'  ver.  16.  Persecution  and 
blood  is  the  genuine  product  of  all  invented  worship.  I 
might  from  hence  name,  and  pursue  other  observations,  but 
I  shall  only  name  one,  and  pioceed. 

Observation.  When  false  worship  with  injustice  by  cruelty 
have  possessed  the  governors  of  a  nation,  and  wrapped  in  the 
consent  of  the  greatest  part  of  the  people,  who  have  been 
acquainted  with  the  mind  of  God ;  that  people  and  nation, 
without  unprecedented  mercy,  is  obnoxious  to  remediless 
ruin. 

Those  two  are  the  bell  and  dragon,  that,  what  by  their 
actings,  what  by  their  deservings,  have  swallowed  that  ocean 
of  blood,  which  have  flowed  from  the  veins  of  millions  slain 
upon  the  face  of  the  earth.  Give  me  the  number  of  the 
witnesses  of  Jesus,  wln)se  souls  under  the  altar  cry  for  re- 
venge against  their  false  worshipping  murderers  ;''  and  the 
tale  of  them,  whose  lives  have  been  sacrificed  to  the  insa- 
tiable ambition  and  tyranny  of  blood-thirsty  potentates, 
with  the  issues  of  God's  just  vengeance  on  the  sons  of  men, 
for  compliance  in  these  two  things ;  and  you  will  have  ga- 
thered in  the  whole  harvest  of  blood,  leaving  but  a  few  strag- 
gling gleanings  upon  other  occasions.  And  if  these  things 
have  been  found  in  England,  and  the  present  administration 

'  See  the  Appendix  at  tlie  end  of  this  sermon.  ^  Rev.  vi.  9,  10. 


BY    DIVINE    rilOTECTlON.  169 

with  sincere  humiliation  do  not  run  across  to  unravel  this 
close  woven  web  of  destruction,  all  thoughts  of  recovery 
will  quickly  be  too  late.  And  thus  far,  sin  and  providence 
drive  on  a  parallel. 

Thirdly,  The  inevitableness  of  the  desolation  threatened, 
and  the  inexorableness  of  God  in  the  execution  of  it,  ver.  1. 
is  the  third  thing  considerable  ;  '  Though  Moses  and  Samuel 
stood  before  me,  yet  my  mind  could  not  be  toward  this 
people.' 

Should  I  insist  upon  this,  it  would  draw  me  out  unto 
Scripture  evidences,  of  a  nation's  travelling  in  sin,  beyond 
the  line  of  God's  patience,  and  so  not  to  be  exempted  from 
ruin ;  but  instead  thereof  I  shall  make  it  a  part  of  my  daily 
supplications,  that  they  may  be  to  our  enemies,  if  God's 
enemies,  and  the  interpretation  of  them  to  those  that 
hate  us. 

In  brief,  the  words  contain  an  impossible  supposition, 
and  yet  a  negation  of  the  thing  for  whose  sake  it  is  sup- 
posed. Moses  and  Samuel  were  men,  who  in  the  days  of 
their  flesh  offered  up  strong  supplications,  and  averted  many 
imminent  judgments  from  a  sinful  people.  .  As  if  the  Lord 
should  say  :  All  that  I  can  do  in  such  a  case  as  this,  I  would 
grant  at  the  intercession  of  Moses  and  Samuel,  or  others  in- 
terceding in  their  spirit  and  zeal ;  but  now  the  state  of  things 
is  come  to  that  pass,  the  time  of  treaty  being  expired,  the 
black  flag  hung  out,  and  the  '  decree  having  brought  forth,' 
Zeph.  ii.  2.  that  upon  their  utmost  entreaty  it  cannot,  it  shall 
not,  be  reversed. 

Observation.  There  is  a  time  when  sin  grows  ripe  for  ruin  : 
'  For  three  transgressions,  and  for  four,  the  Lord  will  not  turn 
away  the  iniquity  of  a  people;'  Amos  i.  9. 

When  the  sin  of  the  Amorites  hath  filled  the  cup  of  ven- 
geance, they  must  drink  it;  Gen.  xv.  15.  England,  under 
several  administrations  of  civil  government,  hath  fallen  twice, 
yea  thrice,  into  nation-destroying  sins.  Providence  hath 
once  more  given  it  another  bottom;  if  you  should  stumble 
(which  the  Lord  avert)  at  the  same  block  of  impiety  and 
cruelty,  there  is  not  another  sifting  to  be  made,  to  reserve 
any  grains  from  the  ground.  I  doubt  not  but  our  three 
transgressions  and  four  will  end  in  total  desolation  ;  the 
Lord  be  your  guide,  poor  England  lieth  at  stake. 


170  RIGHTEOUS    ZEAL    ENCOURAGED 

Observation.  The  greatest  difficulty  that  lieth  in  bringing 
of  total  destruction  upon  a  sinful  people,  is  in  the  interposi- 
tion of  Moses  and  Samuel. 

If  Moses  would  but  have  stood  out  of  the  gap,  and  let 
the  Almighty  go,  he  had  broken  in  upon  the  whole  host  of 
Israel ;  Exod.  xxxii.  9,  10.  And  let  it  by  the  way  be  ob- 
served of  the  spirit  of  Samuel,  that  when  the  people  of  God 
were  most  exorbitant,  he  crieth,  *  As  for  me,  God  forbid 
that  I  should  sin  against  the  Lord  in  ceasing  to  pray  for  you ;' 
1  Sam.  xii.  23.  Scarce  answered  by  those,  who,  if  their  in- 
terest be  not  served,  or  at  best  their  reason  satisfied,  will 
scarce  yield  a  prayer  for,  yea,  pour  out  curses  against  their 
choicest  deliverers ;  the  Lord  lay  it  not  to  their  charge. 
For  us,  seeing  that  praying  deliverers  are  more  prevalent 
than  fighting  deliverers  (it  is  though  Moses  and  Samuel, 
not  Gideon  and  Samson,  stood  before  me),  as  some  decay, 
let  us  gather  strength  in  the  Lord,  that  he  may  have  never 
the  more  rest  for  their  giving  over,  until  he  establish  mount 
Zion  a  praise  in  the  earth. 

Fourthly,  Come  we  now  to  the  fourth  thing  in  this  chap- 
ter, the  prophet's  state  and  condition,  with  the  frame  and 
deportment  of  fhis  heart  and  spirit  under  these  dispensa- 
tions; and  here  we  find  him  expressing  two  things  of  him- 
self. 

1.  What  he  found  from  others  ;  ver  10. 

2.  What  he  wrestled  withal  in  his  own  spirit;  ver. 
15—18. 

1.  What  he  found  from  others.  He  telleth  you,  it  was 
cursing  and  reproach,  &c.  '  I  have  neither  lent  on  usury, 
nor  have  men  lent  to  me  on  usury,  yet  every  one  of  them 
doth  curse  me ;'  ver.  10. 

Now  this  return  may  be  considered  two  ways. 

(1.)  In  itself;  '  Every  one  (saith  he)  of  this  people 
curse  me.' 

(2.)  In  reference  to  his  deportment;  'I  have  neither 
borrowed  nor  lent  on  usury,  yet  they  curse  me.' 

(1.)  From  the  first,  observe: 

Observation.  Instruments  of  God's  greatest  works  and 
glory  are  oftentimes  the  chiefest  objects  of  a  professing'peo- 
ple's  cursings  and  revenges. 

The  return  which  God's   labourers  meet  withal  in  this 


BY    DIVINE    PROTECTION.  l71 

generation,  is  in  the  number  of  those  things,  whereof 
there  is  none  new  under  the  sun.  Men  that  under  God 
deliver  a  kingdom,  may  have  the  kingdom's  curses  for  their 
pains. 

When  Moses  had  brought  the  people  of  Israel  out  of 
bondage,  by  that  wonderful  and  unparalleled  deliverance, 
being  forced  to  appear  with  the  Lord  for  the  destruction  of 
Korah  and  his  associates,  who  would  have  seduced  the  con- 
gregation to  its  utter  ruin,  he  receives  at  length  this  reward 
of  all  his  travel,  labour,  and  pains;  '  all  the  congregations 
gathered  themselves  against  him  and  Aaron,'  laying  murder 
and  sedition  to  their  charge,  telling  them  they  had  '  killed 
the  people  of  the  Lord ;'  Numb.  xvi.  41,  42.  a  goodly  reward 
for  all  their  travels.  If  God's  works  do  not  suit  with  the 
lusts,  prejudices,  and  interests  of  men,  they  will  labour  to 
give  his  instruments  the  devil's  ways.  Let  not  upright 
hearts  sink,  because  they  meet  with  thankless  men.  *  Bona 
agere,  et  mala  pati,  Christianorum  est.'  A  man  may  have 
the  blessing  of  God,  and  the  curse  of  a  professing  people  at 
the  same  time.  '  Behold  I  and  the  children  whom  God 
hath  given  me,  are  for  signs  and  for  wonders  in  Israel ;'  Isa. 
viii.  15.  *  Cum  ab  hominibus  damnamur,  a  Deo  absolvimur.'' 
Man's  condemnation,  and  God's  absolution,  do  not  seldom 
meet  upon  the  same  persons,  for  the  same  things.  If  you 
labour  to  do  the  work  of  the  Lord,  pray  think  it  not  strange, 
if  among  men  curses  be  your  reward,  and  detestation  your 
wages. 

(2.)  In  reference  to  the  prophet's  deportment:  '  He  had 
neither  lent,  nor  had  any  lent  to  him  upon  usury.'  He  was 
free  from  blame  among  them,  had  no  dealings  with  them, 
in  those  things  which  are  usually  attended  with  reproaches  ; 
as  he  shews  by  an  instance  in  usury,  a  thing  that  a  lono- 
time  hath  heard  very  ill. 

Observation.  Men  everyway  blameless,  and  to  be  embraced 
in  their  own  ways,  are  oftentimes  abhorred  and  laden  with 
curses,  for  following  the  Lord  in  his  ways. 

'  Bonus  vir  Caius  Sejus,  sed  malus  quia  Christianus.' 
What  precious  men  should  many  be,  would  they  let  go  the 
work  of  God  in  this  generation  ?  No  advantage  against 
them  but  in  the  matter  of  their  God,  and  that  is  enough 

'  Terlul.  Apol, 


172      RIGHTEOUS  ZEAL  ENCOURAGED 

to  have  them  to  the  lions;  Dan.  vi.  5.  He  that  might  be 
honoured  for  compassing  the  ends  suiting  his  own  worldly 
interest,  and  will  cheerfully  undergo  dishonour  for  going 
beyond,  to  suit  the  design  of  God,  hath  surely  some  impres- 
sion upon  his  spirit  that  is  from  above. 

2.  You  have  the  prophet's  deportment,  and  the  frame 
of  his  spirit  during  those  transactions  between  the  Lord  and 
that  sinful  people.  And  this  he  holds  out  in  many  pathetical 
complaints,  to  be  fainting,  decaying,  perplexed,  weary  of  his 
burden,  not  knowing  how  to  ease  himself,  as  you  may  see 
at  large  ;  ver.  15 — 18. 

Observation.  In  dark  and  difficult  dispensations  of  provi- 
dence, God's  choicest  servants  are  oftentimes  ready  to  faint 
under  the  burden  of  them. 

How  weary  was  David  when  he  cried  out  in  such  a  con- 
dition, '  O  that  I  had  wings  like  a  dove  !  for  then  would  I 
fly  away  and  be  at  rest ;'  Psal.  Iv.  6.  Long  had  he  waited 
for  a  desired  issue  of  his  perplexed  state,  and  had  perhaps 
oftentimes  been  frustrated  of  his  hope  of  drawing  to  a  period 
of  his  miseries,  and  now  finding  one  disappointment  to  fol- 
low on  the  neck  of  another,  he  is  weary  and  cries :  What 
nothing  but  this  trouble  and  confusion  still?  *  O  that  I  had 
wings  like  a  dove !'  a  ship  to  sail  to  a  foreign  nation  (or  the 
like)  there  to  be  at  peace.  In  the  like  strait  another  time,  see 
what  a  miserable  conclusion  he  draws  of  all  his  being  exer- 
cised under  the  hand  of  God,  Psal.  Ixxiii.  13.  '  Verily  I  have 
cleansed  my  heart  in  vain,  and  washed  my  hands  in  innocency.' 
And  again,  Psal.  cxvi.  11.  he  saith,  in  the  perturbation  of  his 
mind,  *  All  men  are  liars :'  that  all  the  promises,  all  the  en- 
couragements, which  in  his  way  he  had  received  from  God, 
should  fail  of  their  accomplishment. 

It  is  not  with  them,  as  it  was  with  that  wicked  king  of 
Israel,  who  being  disappointed  of  peace  and  deliverance  in 
his  own  time,  cries  out, '  This  evil  is  of  the  Lord,  why  should 
I  wait  upon  him  any  longer?'  2  Kings  xvi.  33.  The  season 
of  deliverance  suited  not  his  expectation  ;  therefore  he  quite 
throweth  off  the  Lord,  and  his  protection.  Not  unlike  many 
among  ourselves,  whose  desires  and  expectations  being  not 
satisfied  in  the  closing  of  our  distractions,  according  to  the 
way  which  themselves  had  framed  for  the  Lord  to  walk  in, 
are  ready  to  cast  off  his  cause,  his  protection,  to  comply 


BY    DIVINE    PROTECTION.  173 

with  the  enemies  of  his  name,  *  Si  Deus  homini  non  placu- 
erit,  Deus  non  erit/  But  it  may  be  observed,  that  deliver- 
ance came  not  to  that  people  until  Jehoram  was  weary  of 
waiting,  and  then  instantly  God  gives  it  in.  When  God 
hath  tired  the  patience  of  corrupted  men,  he  will  speak 
peace  to  them  that  wait  for  him.  Thus  it  is  not  with 
the  saints  of  God,  only  being  perplexed  in  their  spirits, 
dark  in  their  apprehensions,  and  fainting  in  their  strength, 
they  break  out  ofttimes  into  passionate  complaints  (as  Je- 
remiah for  a  cottage  in  the  wilderness),  but  yet  for  the  main 
holding  firm  to  the  Lord. 

And  the  reasons  of  this  quailing  are, 

(1.)  The  weakness  of  faith,  when  the  methods  of  God's 
proceedings  are  unfathomable  to  our  apprehensions.  While 
men  see  the  paths  wherein  the  Lord  walketh,  they  can  fol- 
low him  through  some  difficulties  ;  but  when  that  is  hid 
from  them,  though  providence  so  shut  up  all  other  ways, 
that  it  is  impossible  God  should  be  in  them,  yet  if  they  can- 
not discern  (so  proud  are  they)  how  he  goeth  in  that  where- 
in he  is,  they  are  ready  to  faint  and  give  over.  God  is 
pleased  sometimes  to  make  darkness  his  pavilion  and  his  secret 
place, '  A  fire  devours  before  him,  and  it  is  very  tempestuous 
round  about  him;'  Psal.  1.  3.  When  once  God  is  attended 
with  fire,  darkness,  and  tempest,  because  we  cannot  so  easily 
see  him,  we  are  ready  to  leave  him.  Now  this  the  Lord 
usually  doth  in  the  execution  of  his  judgments ;  '  Thy  righ- 
teousness is  like  the  great  mountains,  thy  judgments  are  a 
great  deep  ;'  Psal.  xxxvi.  6.  His  righteousness,  his  kind- 
ness, is  like  a  great  mountain  that  is  easy  to  be  seen,  a  man 
cannot  overlook  it,  unless  he  wilfully  shut  his  eyes  ;  but  his 
judgments  are  like  the  great  deep.  Who  can  look  into  the 
bottom  of  the  sea,  or  know  what  is  done  in  the  depths  there- 
of? God's  works  in  their  accomplishment  are  oftentimes  so 
unsuited  to  the  reasons  and  apprehensions  of  men,  that  very 
many  who  have  been  strong  in  their  desires,  and  great  in  ex- 
pectation of  them,  upon  their  bringing  forth  to  light,  have 
quite  rejected  and  opposed  them  as  none  of  his,  because 
distant  from  what  they  had  framed  to  themselves.  It  is  evi- 
dent from  the  gospel,  that  the  people  of  the  Jews  were  full 
of  expectation  and  longing  for  the  great  work  of  the  coming 
of  the  Messias,  just  at  the  season  wherein  he  came,  yet  being 


174  RIGHTEOUS    ZEAL    ENCOURAGED 

come,  because  not  accommodated  to  their  pre-imaginations, 
they  rejected  him,  *  as  having  neither  form  nor  comeliness  in 
him  to  be  desired ;'  Isa.  liii.  2.  And  the  prophet  Amos 
telleth  many,  '  who  desired  the  day  of  the  Lord,  that,  that 
day  should  be  darkness  to  them  and  not  light;'  Amos  v.  18. 
20.  So  m  every  generation  many  desires  of  the  accomplish- 
ment of  God's  work  are  shaken  off  from  any  share  therein, 
by  finding  it  unsuited  to  their  reasons  and  expectations. 

Now  when  the  Lord  is  pleased  thus  to  walk  in  darkness, 
many  not  being  able  to  trace  him  in  his  dispensations,  are 
ready  to  lie  down  and  sink  under  the  burden.  David  seems 
to  profess,  that  he  had  nothing  at  such  a  time  to  uphold  him 
but  this,  that  God  must  be  there  or  nowhere.  '  I  had  said 
(saith  he)  that  it  was  in  vain  to  walk  as  I  do,  but  that  I 
should  have  condemned  the  generation  of  thy  children ;' 
Psal.  Ixxiii.  15.  And  truly  God  never  leaves  us  without  so 
much  light,  but  that  we  may  see  clearly  where  he  is  not,  and 
so  by  recounting  particulars  we  may  be  rolled  where  he  is, 
though  his  goings  there  be  not  so  clear.  Ask  if  God  be  in 
the  counsels  of  men  who  seek  themselves,  and  in  the  ways 
of  those  who  make  it  their  design  to  ruin  the  generation  of 
thejust.  Ifyou  find  him  there,  seek  no  farther;  if  not,  let  that 
give  you  light  to  discern  where  he  makes  his  abode,  that 
you  turn  not  aside  to  the  flocks  of  others. 

(2.)  A  reducing  the  works  of  providence  to  inbred  rules 
of  their  own.     But  this  I  cannot  pursue. 

Be  tender  toward  fainters  in  difficult  seasons.  If  they 
leave  waiting  on  the  Lord,  because  the  evil  is  of  him ;  if  they 
cast  in  their  lot  with  the  portion  of  the  ungodly,  they  will 
in  the  end  perish  in  their  gainsaying*;  but  as  for  such,  as 
what  for  want  of  light,  what  for  want  of  faith,  sit  down  and 
sigh  in  darkness,  be  not  too  hasty  in  laying  farther  burdens 
on  them.  When  first  the  confederacy  was  entered  into,  by 
the  Protestant  princes  in  Germany,  against  Charles  the  Fifth, 
Luther  himself  for  a  season  was  bewildered,  and  knew  not 
what  to  do,  until  being  instructed  in  the  fundamental  laws 
of  the  empire,  he  sat  down  fully  in  that  undertaking,  though 
the  Lord  ffave  it  not  the  desired  issue.'"  Our  Saviour  Christ 
asks,  '  if,  when  he  comes,  he  shall  find  faith  on  the  earth ;' 
Luke  xviii.  8.     It  is  his  coming  with  the  spirit  of  judgment 

">  Sleid.  Com.  lib.  8. 


BY    DIVINE    PIIOTECTIOX.  175 

and  burning,  a  day  of  trial  and  visitation,  he  there  speaks  of. 
Now  what  faith  shall  he  want  which  will  not  be  found  in 
that  day  ?  Not  the  faith  of  adherence  to  himself  for  spiritual 
life  and  justification,  but  of  actual  closing  with  him  in  the 
things  he  then  doth,  that  shall  be  rare,  many  shall  be  stag- 
gered and  faint  in  that  day. 

And  thus  by  the  several  heads  of  this  chapter,  have  I 
led  you  through  the  very  state  and  condition  of  this  nation 
at  this  time. 

First,  Variety  of  judgments  are  threatened  to  us,  and 
incumbent  on  us,  as  in  the  first  part.  Secondly,  Of  these, 
false  worship,  superstition,  tyranny,  and  cruelty,  lie  in  the 
bottom,  as  their  procuring  causes,  which  is  the  second. 
Thirdly,  These,  if  renewed  under  iyour  hand,  will  certainly 
bring  inevitable  ruin  upon  the  whole  nation,  which  is  the 
third.  Fourthly,  All  which,  make  many  precious  hearts, 
what  for  want  of  light,  what  for  want  of  faith,  to  fail,  and 
cry  out,  for  'the  wings  of  a  dove,'  which  is  the  fourth. 

Fifthly,  I  come  in  the  fifth  place  to  God's  direction  to 
you  for  the  future,  in  this  state  and  condition,  which  being 
spread  in  diverse  verses,  as  the  Lord  gives  it  to  the  prophet, 
I  shall  meddle  with  no  more  of  it,  than  is  contained  in  the 
words,  which  at  our  entrance  I  read  unto  you  ;  *  Let  them 
return,'  &c. 

In  the  words,  observe  four  things : 

I.  God's  direction  to  the  prophet,  and  in  him  to  all  that 
do  his  work  in  such  a  season  as  this  described ;  '  Let  them 
return  to  thee,  return  not  thou  to  them.' 

II.  Their  assistance  and  supportment  in  pursuance  of 
that  direction  ;  '  I  will  make  thee  to  this  people  a  brazen 
fenced  wall.' 

III.  The  opposition,  with  its  success  and  issue,  which  in 
that  way  they  should  meet  withal ;  '  They  shall  fight  against 
thee,  and  shall  not  prevail.' 

IV.  Their  consolation  and  success  from  the  presence  of 
the  Lord  ;  'For  I  am  with  thee  to  deliver  thee,'  &c. 

I.  There  is  God's  direction. 

Many  difficulties  in  this  troublesome  season  was  the  pro- 
phet intricated  withal.  The  people  would  not  be  prevailed 
with  to  come  up  to  the  mind  of  God ;  they  continuing  in 
their  stubbornness,  the  Lord  would  not  be  prevailed  with  to 


176  RIGHTEOUS    ZEAL    ENCOURAGED 

avert  the  threatened  desolation.  What  now  shall  he  do? 
To  stand  out  against  the  bulk  of  the  people  suits  not  his 
earthly  interest ;  to  couple  with  them  answers  not  the  dis- 
charge of  his  office ;  to  wait  upon  them  any  longer  is  fruit- 
less ;  to  give  up  himself  to  their  ways  comfortless  ;  hence 
his  complaints,  hence  his  moanings ;  better  lie  down  and 
sink  under  the  burden,  than  always  to  swim  against  the 
stream  of  an  unreformable  multitude.  In  this  strait  the 
Lord  comes  in  with  his  direction:  'Let  them  return  unto 
thee,'  &c.  Keep  thy  station,  perform  thy  duty,  comply  not 
with  the  children  of  backsliding.  But  whatever  be  the  issue, 
if  there  be  any  closing  wrought,  let  it  be  by  working  them 
off  from  their  ways  of  folly.  All  condescension  on  thy  part, 
where  the  work  of  God  is  to  be  done,  is  in  opposition  to  him  ; 
if  they  return,  embrace  them  freely ;  if  not,  do  thy  duty  con- 
stantly. 

That  which  is  spoken  immediately  to  the  prophet,  I  shall 
hold  out  to  all,  acting  in  the  name  and  authority  of  God,  in 
this  general  proposition. 

Observation.  Plausible  compliances  of  men  in  authority, 
with  those  against  whom  they  are  employed,  are  treacherous 
contrivances  against  the  God  of  heaven,  by  whom  they  are 
employed. 

If  God  be  so  provoked,  that  he  curseth  him,  who  doth 
his  work  negligently,  what  is  he  by  them  that  do  it  treache- 
rously? When  he  gives  a  sword  into  the  hands  of  men,  and 
they  thrust  it  into  his  own  bowels,  his  glory  and  honour, 
those  things  so  dear  to  him?  He  that  is  intrusted  with  it, 
and  dares  not  do  justice  on  every  one,  that  dares  do  in- 
justice, is  afraid  of  the  creature,  but  makes  very  bold  with 
the  Creator.  Prov.  xxv.  2.  '  It  is  the  glory  of  God  to  con- 
ceal a  thing,  but  it  is  the  glory  of  a  king  to  find  out  a  matter.' 
That  which  God  aimeth  to  be  glorious  in,  to  manifest  his 
attributes  by,  is  the  concealing  and  covering  our  iniquities 
in  Christ;  but  if  the  magistrate  will  have  glory,  if  he  will 
not  bring  upon  himself  dishonour  by  dishonouring  God,  he 
is  to  search  and  find  out  the  transgressions,  with  whose 
cognizance  he  is  intrusted,  and  to  give  unto  them  condign 
retribution.  If  the  Lord  curse  them,  'Who  come  not  forth 
to  his  help  against  the  mighty ;'  Judg.  v.  23.  What  is  their 
due,  who  being  called  forth  by  him,  do  yet  help  the  mighty 


BY    DIVINE    PROTECTION.  177 

against  him?  For  a  man  to  take  part  with  the  kingdom's 
enemies  is  no  small  crime;  but  for  a  commission  officer  to 
run  from  them  by  whom  he  is  commissionated,  to  take  part 
with  the  adversary,  is  death  without  mercy.  Yet  have  not 
some  in  our  days  arrived  at  that  stupendous  impudence, 
that  when  as  private  persons  they  have  declaimed  against 
the  enemies  of  the  nation,  and  by  that  means  got  themselves 
into  authority,  they  have  made  use  of  that  authority  to 
comply  with,  and  uphold  those,  by  an  opposition  to  whom 
they  got  into  their  authority?  Which  is  no  less  than  an 
atheistical  attempt  to  personate  the  Almighty,  unto  such 
iniquities  as  without  his  appearance  they  dare  not  own. 
But*  he  that  justifieth  the  wicked  and  condemneth  the  just, 
are  both  an  abomination  to  the  Lord;'  Prov.  xvii.  15.  and 
not  only  to  the  Lord,  but  to  good  men  also :  '  He  that  saith 
to  the  wicked,  Thou  art  righteous,  him  shall  the  people  curse, 
nations  shall  abhor  him  ;'  Prov.  xxiv.  24. 

I  speak  only  as  to  the  general  (for  me,  let  all  particulars 
find  mercy)  with  a  sad  remembrance  of  the  late  workings  of 
things  amongst  us,  with  those  vile,  sordid  compliances 
which  grew  upon  the  spirits  of  magistrates  and  ministers 
with  those,  whose  garments  were  died  with  the  blood  of 
God's  saints  and  precious  ones,  as  formerly  they  were  called, 
for  now  these  names  are  become  terms  of  reproach.  And 
would  this  complying  went  alone,  but  pretences  and  accu- 
sations must  be  found  out  against  such  as  follow  with  them. 
When  they  begin  to  call  darkness  light,  they  will  ere  long 
call  light  darkness  ;  by  which  means  our  eyes  have  seen 
men  of  their  own  accord  laying  down  the  weapons  where- 
with at  first  they  fought  against  opposers,  and  taking  up 
them  '.vhich  were  used  against  themselves,  as  hath  happened 
more  than  once,  to  penmen  both  in  our  own,  and  our  neigh- 
bour nation. 

Now  this  revolting  from  principles  of  religion  and  righ- 
teousness, to  a  compliance  with  any  sinful  way  or  person,  is 
a  treacherous  opposition  to  the  God  of  heaven.     For, 

1.  It  cannot  be  done  but  by  preferring  the  creature  be- 
fore the  Creator,  especially  in  those  things  which  are  the 
proximate  causes  of  deviation. 

Two  principal  causes  I  have  observed  of  this  crooked 
walking. 

VOL.  XV.  N 


178  RIGHTEOUS    ZEAL    ENCOUllAGED 

(1.)  Fear. 

(2.)  That  desire  of  perishing  things,  which  hath  a  mix- 
ture of  covetousness  and  ambition. 

The  first  maketh  men  wary,  what  they  do  against  men ; 
the  other  maketh  them  weary  of  doing  any  thing  for  God, 
as  whereby  their  sordid  ends  are  not  like  to  be  accomplished. 
(1.)  Fear.  When  once  magistrates  begin  to  listen  after 
'  quid  sequitur's,'  and  so  to  withdraw  from  doing  good,  for 
fear  of  suffering  evil,  paths  of  wickedness  are  quickly  re- 
turned unto,  and  the  authority  of  God  despised.  '  Let  this 
man  go,  and  take  heed  of  Cgesar,'  John  xix.  12.  did  more 
prevail  on  Pilate's  treacherous  heart,  than  all  the  other 
clamours  of  the  Jews.  Yea,  was  not  the  whole  Sanhedrim 
swayed  to  desperate  villany,  '  for  fear  the  Romans  should 
come  and  take  away  their  kingdom  V  John  xi.  48.  When 
men  begin  once  to  distrust  that  God  will  leave  them  in  the 
briers,  to  wrestle  it  out  themselves  (for  unbelief  lieth  at  the 
bottom  of  carnal  fear),  they  quickly  turn  themselves  to  con- 
trivances of  their  own,  for  their  own  safety,  their  own  pros- 
perity, which  "commonly  is  by  obliging  those  unto  them  by 
compliances,  in  an  opposition  to  whom  they  might  oblige 
the  Almighty  to  their  assistance  ;  surely  they  conclude  he 
wants  either  truth,  or  power  to  support  them  in  his  em- 
ployment. 

If  a  prince  should  send  an  ambassador  to  a  foreign  state 
to  treat  about  peace,  or  to  denounce  war ;  who,  when  he 
comes  there,  distrusting  his  master's  power  to  make  good 
his  undertaking,  should  comply  and  wind  up  his  interest 
with  them  to  whom  he  was  sent,  suffering  his  sovereign's 
errand  to  fall  to  the  ground,  would  he  not  be  esteemed  as 
arrant  a  traitor  as  ever  lived?  And  yet,  though  this  be  clip- 
ped coin  among  men,  it  is  put  upon  the  Lord  every  day 
as  current. 

From  this  principle  of  carnal  fear  and  unbelief,  '  trem- 
bling for  a  man  that  shall  die,  and  the  son  of  man  that  shall 
be  as  grass,  forgetting  the  Lord  our  Maker;'  Isa.  li.  12.  are 
all  those  prudential  follies,  which  exercise  the  minds  of 
most  men  in  authority,  making  them,  especially  in  times  of 
difficulties,  to  regulate  and  square  all  their  proceedings  by 
what  suits  their  own  safety  and  particular  interests,  coun- 
selling, advising,  working  for  themselves,  quite  forgetting 


BY    DIVINE    PROTECTION.  179 

by   whom  they  are  intrusted,   and   whose   business    they 
should  do. 

(2.)  A  desire  of  perishing  things  tempered  with  covet- 
ousness  and  ambition.  Hence  was  the  sparing  of  the  fat 
cattle,  and  of  Agag  by  Saul;  1  Sam.  xv. 

When  those  two  qualifications  close  on  any,  they  are 
diametrically  opposed  to  that  frame  which  of  God  is  required 
in  them,  viz.  '  That  they  should  be  men  fearing  God,  and 
hating  covetousness.'  The  first  will  go  far,  being  only  a 
contrivance  for  safety;  but  if  this  latter  take  hold  of  any, 
being  a  consultation  to  exalt  themselves,  it  quickly  carrieth 
them  beyond  all  bounds  whatsoever.  The  Lord  grant,  that 
hereafter  there  may  be  no  such  complaints  in  this  nation,  or 
may  be  causeless,  as  have  been  heretofore,  viz.  That  we  have 
poured  out  our  prayers,  jeoparded  our  lives,  wasted  our  es- 
tates, spent  our  blood,  to  serve  the  lusts,  and  compass  the 
designs  of  ambitious  ungodly  men. 

The  many  ways  whereby  these  things  intrench  upon  the 
spirits  of  men,  to  bias  them  from  the  paths  of  the  Lord,  I 
shall  not  insist  upon,  it  is  enough  that  I  have  touched  upon 
the  obvious  causes  of  deviation,  and  manifested  them  to  be 
treacheries  against  the  God  of  all  authority. 

Use.  Be  exhorted  to  beware  of  relapses,  with  all  their 
causes  and  inducements ;  and  to  be  constant  to  the  way  of 
righteousness,  and  this  I  shall  hold  out  unto  you  in  two  par- 
ticulars. 

1,  Labour  to  recover  others,  even  all  that  were  ever  dis- 
tino-uished  and  called  by  the  name  of  the  Lord,  from  their 
late  fearful  returning  to  sinful  compliances  with  the  enemies 
of  God  and  the  nation.  I  speak  not  of  men's  persons,  but 
of  their  ways.  For  three  years  this  people  have  been  emi- 
nently sick  of  the  folly  of  backsliding,  and  without  some 
special  cordial  are  like  to  perish  in  it,  as  far  as  I  know. 

Look  upon  the  estate  of  this  people,  as  they  were  differ- 
enced seven  years  ago,  so  for  some  continuance,  and  as  they 
are  now,  and  you  shall  find  in  how  many  things  we  have 
returned  to  others,  and  not  one  instance  to  be  given  of  their 
return  to  us.    That  this  may  be  clear,  take  some  particulars. 

(1.)  In  words  and  expressions,  those  are  '  index  animi.' 
Turn  them  over,  and  you  may  find  what  is  in  the  whole 
heart:    'Out  of  the    abundance    of   the  heart  the  mouth 

N  2 


180  RIGHTEOUS    ZEAL    ENCOURAGED 

speaketh.'  Now  is  not  that  language,  are  not  those  very 
expressions  which  filled  the  mouths  of  the  common  adver- 
saries only,  grown  also  terms  of  reproach  upon  the  tongues 
of  men,  that  suffered  sometimes  under  them,  and  counted  it 
their  honour  so  to  do?  Hence  that  common  exprobation, 
A  parliament  of  saints,  an  army  of  saints,  and  such,-like 
derisions  of  God's  ways,  now  plentiful  with  them,  who  sat 
sometimes,  and  took  sweet  counsel  with  us.  Ah  !  had  it 
not  been  more  for  the  honour  of  God,  that  we  had  kept  our 
station,  until  others  had  come  to  us,  so  to  have  exalted  the 
name  and  profession  of  the  gospel ;  than  that  we  should  so 
return  to  them,  as  to  join  with  them  in  making  the  paths  of 
Christ  a  reproach?  Had  it  not  been  better  for  us  with  Judah 
to  continue  *  ruling  with  God,  and  to  be  faithful  with  the 
saints,'  Hos.  xi.  12.  than  'to  stand  in  the  congregation  of 
the  mockers,  and  to  sit  in  the  seat  of  the  scornful  V  What 
shall  we  say,  when  the  saints  of  God  'are  as  signs  and  won- 
ders to  be  spoken  against  in  Israel?'  Isa.  viii.  18.  Oh,  that 
men  would  remember  how  they  have  left  their  first  station; 
when  themselves  use  those  reproaches  unto  others,  which 
for  the  same  cause  themselves  formerly  bare  with  comfort ! 
It  is  bitterness  to  consider,  how  the  gospel  is  scandalized 
by  this  woful  return  of  ministers  and  people,  by  casting 
scriptural  expressions  by  way  of  scorn,  on  those,  with  whom 
they  were  sometimes  in  the  like  kind  companions  of  con- 
tempt. Surely  in  this  we  are  returned  to  them,  and  not 
they  to  us. 

(2.)  In  actions,  and  those, 

[1.]  Of  religion,  not  only  in  opinion,  but  practice  also, 
are  we  here  under  a  vile  return.  We  are  become  the  lions, 
and  the  very  same  thoughts  entertained  by  us  against  others, 
as  were  exercised  towards  ourselves.  Are  not  others  as 
unworthy  to  live  upon  their  native  soil  in  our  judgments, 
as  we  ourselves  in  the  judgments  of  them  formerly  over  us? 
Are  not  groans  for  liberty,  by  the  warmth  of  favour,  in  a 
few  years  hatched  into  attempts  for  tyranny?  And  for 
practice,  what  hold  hath  former  superstition  in  observing 
days  and  times,  laid  hold  upon  the  many  of  the  people  again? 
Witness  the  late  solemn  superstition,  and  many  things  of  the 
like  nature. 

[2.]  For  civil  things,  the  closing  of  so  many,  formerly 


BY    DIAINE    PROTECTION.  181 

otherwise  engaged,  with  the  adverse  party  in  the  late  re- 
bellion, with  the  lukewarm  deportment  of  others  at  the 
same  time,  is  a  sufficient  demonstration  of  it.  And  may  not 
the  Lord  justly  complain  of  all  this?  'What  iniquity  have 
you  seen  in  me,  or  my  ways,  that  you  are  gone  far  from  me, 
and  walked  after  vanity,  and  are  become  vain  V  Jer.  ii.  4. 
'Why  have  you  changed  your  glory,  for  that  which  doth  not 
profit?'  ver.  11.  'Have  I  been  a  dry  heath,  or  a  barren 
wilderness  to  you?'  Oh,  that  men  should  find  no  more 
sweetness  in  following  the  Lamb  under  wonderful  protections, 
but  that  they  should  thus  turn  aside  into  every  wilderness  ! 
What  indignity  is  this  to  the  ways  of  God  ?  I  could  give 
you  many  reasons  of  it;  but  I  have  done  what  I  intended, 
a  little  hinted,  that  we  are  a  returning  people,  that  so  you 
might  be  exhorted  to  help  for  a  recovery.  And  how  shall 
that  be  ? 

2.  By  your  own  keeping  close  to  the  paths  of  righteous- 
ness. If  you  return  not,  others  will  look  about  again.  This 
breach,  this  evil  is  of  you,  within  your  own  walls  was  the 
fountain  of  our  backsliding-  Would  you  be  the  repairers  of 
breaches,  the  restorers  of  paths  for  men  to  walk  in  ?  Do  these 
two  things. 

(1.)  Turn  not  to  the  ways  of  such  as  the  Lord  hath 
blasted  under  your  eyes.  And  these  may  be  referred  to 
three  heads. 

[1.]  Oppression;  [2.]  Self-seeking;  [3.]  Contrivances  for 
persecution. 

[1.]  Oppression.  How  detestable  a  crime  it  is  in  the  eyes 
of  the  Almighty ;  what  eff'ects  it  hath  upon  men,  '  making 
wise  men  mad;'  Eccles.  vii.  7.  how  frequently  it  closeth  in 
the  calamitous  ruin  of  the  oppressors  themselves,  are  things 
known  to  all.  Whether  it  hath  not  been  exercised  in  this 
nation,  both  in  general  by  unnecessary  impositions,  and  in 
particular  by  unwarrantable  pressures,  let  the  mournful  cries 
of  all  sorts  of  people  testify.  Should  you  now  return  to 
such  ways  as  these,  would  not  the  anger  of  the  Lord  smoke 
against  you?  Make  it,  I  beseech  you,  your  design  to  relieve 
the  whole,  by  all  means  possible,  and  to  relieve  particulars, 
yea,  even  of  the  adverse  party  where  too  much  overborne. 
Oh,  let  it  be  considered  by  you,  that  it  be  not  considered 
upon  you.     I  know  the  things  you  are  necessitated  to  are 


182       RIGHTEOUS  ZEAL  ENCOURAGED 

not  to  be  supported  by  the  air.  It  is  only  what  is  unneces- 
sary as  to  you,  or  insupportable  as  to  others,  that  requires 
your  speedy  reforming ;  that  so  it  may  be  said  of  you  as  of 
Nehemiah,  chap.  v.  14,  15.  And  for  particulars  (pray  par- 
don my  folly  and  boldness),  I  heartily  desire  a  committee  of 
your  honourable  house  might  sit  once  a  week  to  relieve  poor 
men,  that  have  been  oppressed  by  men,  sometimes  enjoying 
parliamentary  authority. 

[2.]  Self-seeking.  When  men  can  be  content  to  lay  a 
nation  low,  that  they  may  set  up  themselves  upon  the  heaps 
and  ruins  thereof.  Have  not  some  sought  to  advance  them- 
selves under  that  power,  which  with  the  lives  and  blood  of 
the  people  they  have  opposed,  seeming  to  be  troubled  at 
former  things,  not  because  they  were  done,  but  because  they 
were  not  done  by  them?  But  innocent  blood  will  be  found 
a  tottering  foundatian  for  men  to  build  their  honours,  great- 
ness, and  preferments  upon.  O  return  not  in  this  unto  any. 
If  men  serve  themselves  of  the  nation,  they  must  expect  that 
the  nation  will  serve  itself  upon  them.  The  best  security 
you  can  possibly  have,  that  the  people  will  perform  their 
duty  in  obedience,  is  the  witness  of  your  own  consciences, 
that  you  have  discharged  your  duty  towards  them,  in  seeking 
their  good,  by  your  own  trouble,  and  not  your  own  ad- 
vantages in  their  trouble.  I  doubt  not  but  that  in  this, 
your  practice  makes  the  admonition  a  commendation, 
otherwise  the  word  spoken  will  certainly  witness  against 
you. 

[3.]  Contrivances  for  persecution.  How  were  the  hearts 
of  all  men  hardened  like  the  nether  mill-stone,  and  their 
thoughts  did  grind  blood  and  revenge  against  their  brethren? 
What  colours,  what  pretences  had  men  invented  to  prepare 
a  way  for  the  rolling  of  their  garments  in  the  tears,  yea,  blood 
of  Christians?  The  Lord  so  keep  your  spirits  from  a  com- 
pliance herein,  that  withal  the  bow  be  not  too  much  bent  on 
the  other  side,  which  is  not  impossible. 

Be  there  a  backsliding  upon  your  spirit  to  these,  or  such- 
like things  as  these,  the  Lord  will  walk  contrary  to  you, 
and  were  you  *as  the  signet  upon  his  hand,' he  would  pluck 
you  off. 

(2.)  Return  not  to  the  open  enemies  of  our  peace.  I 
could  here  enlarge  myself,  to  support  your  spirits  in  the  work 


BY    DIVINE    PROTECTION.  183 

mentioned.  Job  xxix.  14,  15.  but  I  must  go  on  to  the  fol- 
lowing parts  of  my  text :  and  therefore, 

II.  I  pass  from  the  direction  given,  to  the  supportment 
and  assistance  promised  :  *  I  will  make  thee  to  this  people  a 
brazen  and  a  fenced  wall.' 

An  implied  objection,  which  the  prophet  might  put  in, 
upon  his  charge  to  keep  so  close  to  the  rule  of  righteousness, 
is  here  removed.  If  I  must  thus  abide  by  it,  to  execute 
whatsoever  the  Lord  calls  me  out  unto,  not  shrinking,  nor 
staggering  at  the  greatest  undertakings,  what  will  become 
of  me  in  the  issue?  Will  it  not  be  destructive  to  stand  out 
against  a  confirmed  people?  No,  saith  the  Lord,  it  shall  not 
be,  '  I  will  make  thee,'  &c. 

Observation.  God  will  certainly  give  in  prevailing  strengtl), 
and  unconquerable  defence  unto  persons  constantly  dis- 
charging the  duties  of  righteousness,  especially  when  under- 
taken in  times  of  difficulty  and  opposition. 

The  like  engagement  to  this  you  have  made  to  Ezekiel, 
chap.  iii.  8, 9.  Neither  was  it  so  to  the  prophets  alone,  but  to 
magistrates  also.  When  Joshua  undertook  the  regency  of 
Israel  in  a  difficult  time,  he  takes  off  his  fear  and  diffidence 
with  this  very  encouragement ;  Josh.  i.  5.  He  saith,  he  will 
make  them  a  wall,  the  best  defence  against  opposition,  and 
that  not  a  weak  tottering  wall,  that  might  easily  be  cast  down, 
but  a  brazen  wall,  that  must  needs  be  impregnable.  What 
engines  can  possibly  prevail  against  a  wall  of  brass?  And  to 
make  it  more  secure,  this  brazen  wall  shall  be  fenced  with 
all  manner  of  fortifications  and  ammunition ;  so  that  the 
veriest  coward  in  the  world,  being  behind  such  a  wall,  may, 
without  dread  or  terror,  apply  himself  to  that  which  he  findeth 
to  do.  God  will  so  secure  the  instruments  of  his  glory 
against  a  backsliding  people,  in  holding  up  the  ways  of  his 
truth  and  righteousness,  that  all  attempts  against  them  shall 
be  vain,  and  the  most  timorous  spirit  may  be  secure,  pro- 
vided he  go  not  out  of  the  Lord's  way  :  for  if  they  be  found 
beyond  the  line,  the  brazen  wall,  they  may  easily  be  sur- 
prised. And,  indeed,  who  but  a  fool  would  run  from  the 
shelter  of  a  brazen  wall,  to  hide  himself  in  a  little  stubble? 
And  yet  so  do  all,  who  run  to  their  own  wisdom,  from  the 
most  hazardous  engagement  that  any  of  the  ways  of  God 
can  possibly  lead  them  unto.     It  is  a  sure  word,  and  for 


184  RIGHTEOUS    ZEAL    ENCOURAGED 

ever  to  be  rested  upon,  which  the  Lord  gives  in  to  Asa^, 
2  Chron.  xv.  2.  *  The  Lord  is  with  you  while  ye  be  with  him/ 
An  unbiassed  magistracy  shall  never  want  God's  continued 
presence.  Very  Jeroboam  himself  receives  a  promise,  upon 
condition  of  close  walkinrj  with  God  in  rio-hteous  adminis- 
trations,  of  having  'a  house  built  him  like  the  house  of 
David ;'  1  Kings  xi.  38.  What  a  wall  was  God  to  Moses 
in  that  great  undertaking,  of  being  instrumental  for  the  de- 
livery of  Israel  from  a  bondage  and  slavery  of  four  hundred 
years'  continuance?  Pharaoh  was  against  him,  whom  he  had 
deprived  of  his  sovereignty  and  dominion  over  the  people. 
And  what  a  provocation  the  depriving  of  sovereignty  is  unto 
potentates,  needs  no  demonstration :  to  the  corruption  of 
nature  which  inclines  to  heights  and  exaltations,  in  imitation 
of  the  fountain  whence  it  flows,  they  have  also  the  cor- 
ruption of  state  and  condition,  which  hath  always  inclined 
to  absoluteness  and  tyranny.  All  Egypt  was  against  him, 
as  being  by  him  visibly  destroyed,  wasted,  spoiled,  robbed, 
and  at  length  smitten  in  the  apple  of  the  eye,  by  the  loss  of 
their  first-born.  And  if  this  be  not  enough,  that  the  king 
and  people  whom  he  opposed,  were  his  enemies ;  the  very 
people,  for  whose  sakes  he  set  himself  to  oppose  the  others, 
they  also  rise  up  against  him,  yea,  seek  to  destroy  him. 
One  time  they  appeal  to  God  for  justice  against  him  j 
Exod.  V.  21.  'The  Lord  look  upon  you  and  judge.'  They 
appeal  to  the  righteous  God  to  witness,  that  he  had  not  ful- 
filled what  he  promised  them,  to  wit,  liberty,  safety,  and 
freedom  from  oppression,  but  that  rather  by  his  means  their 
burdens  were  increased :  and  in  this  they  were  so  confident 
(like  some  amongst  us),  that  they  appealed  unto  God  for  the 
equity  of  their  complaints.  Afterward  being  reduced  to  a 
strait,  such  as  they  could  not  see  how  possibly  they  should 
be  extricated  from,  without  utter  ruin  (like  our  present  con- 
dition in  the  apprehension  of  some),  they  cry  out  upon  him 
for  the  whole  design  of  bringing  them  into  the  wilderness, 
and  affirm  positively,  that  though  they  had  perished  in  their 
former  slavery,  it  had  been  better  for  them,  than  to  have 
followed  him  in  this  new  and  dangerous  engagement ;  Exod. 
xiv.  1 1 — 13.  That  generation  being,  as  Calvin  observes,"  so 
inured  to  bondage,  that  they  were  altogether  unfit  to  bear 

"  In  Num.  cap.  4. 


BV    DIVINE    PROTECTION-  185 

with  the  workings  and  pangs  of  their  approaching  liberty. 
Afterward,  do  they  want  drink?  Moses  is  the  cause.  Do 
they  want  meat?  this  Moses  would  starve  them;  Exod.  xv. 
24.  xvi.  7.  He  could  not  let  them  alone  by  the  fleshpots 
of  Egypt ;  for  this  they  are  ready  to  stone  him ;  Exod.  xvii.  3. 
At  this  day,  have  we  too  much  rain  ?  or  too  short  a  harvest  ? 
it  is  laid  on  the  shoulders  of  the  present  government.  It 
was  no  otherwise  of  old.  At  length  this  people  came  to 
that  height,  as  being  frightened  by  the  opposition  they  heard 
of,  and  framed  to  themselves,  in  that  place  whither  Moses 
would  carry  them,  they  presently  enter  into  a  conspiracy  and 
revolt,  consulting  to  cast  off  his  government,  and  choose 
new  commanders,  and  with  a  violent  hand  to  return  to  their 
former  condition.  Numb.  xiv.  4.  an  attempt  as  frequent  as 
fruitless  among  ourselves.  When  this  would  not  do,  at 
length,  upon  the  occasion  of  taking  off  Korah  and  his  com- 
pany, they  assemble  themselves  together,  and  lay  (not  im- 
prisonment, but)  murder  to  his  charge,  and  'that  of  the 
people  of  the  Lord  ;'  Numb.  xvi.  41.  Now  what  was  the 
issue  of  all  those  oppositions?  What  effect  had  they?  How 
did  the  power  of  Pharaoh,  the  revenge  of  Egypt,  the  back- 
sliding of  Israel  prevail?  Why  God  made  this  one  Moses  a 
fenced  brazen  wall  to  them  all,  he  was  never  in  the  least 
measure  prevailed  against ;  so  long  as  he  was  with  God,  God 
was  with  him,  no  matter  who  was  against  him. 

One  thing  only  would  I  commend  to  your  considerations, 
viz.  That  this  Moses,  thus  preserved,  thus  delivered,  thus 
protected,  falling  into  one  deviation,  in  one  thing,  from  close 
following  the  Lord,  was  taken  off  from  enjoying  the  closure 
and  fruit  of  all  his  labour ;  Numb.  xx.  12.  Otherwise  he  fol- 
lowed the  Lord  in  a  difficult  season,  and  did  not  want  un- 
conquerable supportment.  Take  heed  of  the  smallest  turn- 
ing aside  from  God.  Oh,  lose  not  the  fruit  of  all  your  la- 
bour for  self,  for  a  lust,  or  any  thing  that  may  turn  you  aside. 

Now  the  Lord  will  do  this, 

1.  Because  of  his  own  engagement. 

2.  For  our  encouragement. 

1.  Because  of  his  own  engagement.  And  that  is  two- 
fold. 

(1.)  Of  truth  and  fidehty. 
(2.)  Of  honour  and  glory. 


186  RIGHTEOUS    ZEAL    ENCOURAGED 

( 1 .)  His  truth  and  veracity  is  engaged  in  it.  '  Those  that 
honour  him,  he  will  honour;'  1  Sam.  ii.  30.  If  men  honour 
him  with  obedience,  he  will  honour  them  with  preservation. 
'  He  will  be  with  them,  while  they  are  with  him;'  2  Chron. 
XV.  2.  While  they  are  with  him  in  constancy  of  duty,  he  will 
be  with  them  to  keep  them  in  safety.  '  He  will  never  leave 
them  nor  forsake  them ;'  Josh.  i.  5.  *  No  weapon  that  is 
formed  against  them  shall  prosper;'  Isa.  liv.  17.  Now  God 
is  never  as  the  waters  that  fail  to  any,  that  upon  his  engage- 
ments wait  for  him  ;  he  will  not  shame  the  faces  of  them 
that  put  their  trust  in  him.  Why  should  our  unbelieving 
spirits  charge  that  upon  the  God  of  truth,  which  we  dare 
not  impute  to  a  man  that  is  a  worm,  a  liar?  Will  a  man  fail 
in  his  engagement  unto  him,  who  upon  that  engagement  un- 
dertakes a  difficult  employment  for  his  sake?  The  truth  is, 
it  is  either  want  of  sincerity  in  our  working,  or  want  of  faith 
in  dependance,  that  makes  us  at  any  time  come  short  of  the 
utmost  tittle,  that  is  in  any  of  the  Lord's  engagements. 

[1.]  We  want  sincerity,  and  do  the  Lord's  work,  but  with 
our  own  aims  and  ends,  like  Jehu  :  no  wonder,  if  we  be  left 
to  ourselves  for  our  wages  and  defence. 

[2.]  We  want  faith  also  in  the  Lord's  work,  turn  to  our 
own  counsels  for  supportment:  no  marvel,  if  we  come  short 
of  assistance.  *  If  we  will  not  believe,  we  shall  not  be  es- 
tablished.' 

Look  to  sincerity  in  working,  and  faith  in  dependance, 
God's  truth  and  fidelity  will  carry  him  out  to  give  you  in- 
conquerable  supportment:  deflexion  from  these  will  be  your 
destruction.  You  that  are  working  on  a  new  bottom,  work 
also  on  new  principles  ;  put  not  new  wine  into  old  bottles, 
new  designs  into  old  hearts. 

(2.)  He  is  engaged  in  point  of  honour.  If  they  miscarry 
in  his  way,  what  will  he  do  for  his  great  name?  Yea,  so  ten- 
der is  the  Lord  herein  of  his  glory,  that  when  he  hath  been 
exceedingly  provoked  to  remove  men  out  of  his  presence,  yet 
because  they  have  been  called  by  his  name,  and  have  visibly 
held  forth  a  following  after  him,  he  would  not  suff'er  them  to 
be  trodden  down,  lest  the  enemy  should  exalt  themselves, 
and  say.  Where  is  now  their  God?  They  shall  not  take  from 
him  the  honour  of  former  deliverances  and  protections.  In 
such  a  nation  as  this,  if  the  Lord  now  upon  manifold  provo- 


BY    DIVINE    PROTECTION.  187 

cations  should  give  up  parliament,  people,  army,  to  calamity 
and  ruin,  would  not  the  glory  of  former  counsels,  successes, 
deliverances,  be  utterly  lost?  would  not  men  say  it  was  not 
the  Lord,  but  chance  that  happened  to  them? 

2.  For  our  encouragement.  The  ways  of  God  are  often- 
times attended  with  so  many  difficulties,  so  much  opposition, 
that  they  must  be  embraced  merely  because  his ;  no  other 
motive  in  the  world  can  suit  them  to  us.  I  mean,  for  such 
as  keep  them  immixed  from  their  own  carnal  and  corrupt 
interests.  Now  because  the  Lord  will  not  take  off  the  hard- 
ship and  difficulty  of  them,  lest  he  should  not  have  the  ho- 
nour of  carrying  on  his  work  against  tumultuating  opposition, 
he  secures  poor  weaklings  of  comfortable  assistance,  and  an- 
swerable success,  lest  his  work  should  be  wholly  neglected. 
It  is  true,  the  Lord,  as  our  sovereign  master,  may  justly  re- 
quire a  close  labouring  in  all  his  ways,  without  the  least 
sweetening  endearments  put  upon  them,  only  as  they  are 
his,  whose  we  are,  who  hath  a  dominion  over  us.  But  yet, 
as  a  tender  father,  in  which  relation  he  delights  to  exercise 
his  will  towards  his  own  in  Christ,  *he  pitieth  our  infirmities, 
knowing  that  we  are  but  dust;'  and  therefore  to  invite  us 
into  the  dark,  into  ways  laboursome  and  toilsome  to  flesh 
and  blood,  he  gives  us  in  this  security,  that  we  shall  be  as  a 
fenced  brazen  wall  to  the  opposing  sons  of  men. 

Use  1.  To  discover  the  vanity  and  folly  of  all  opposition 
to  men  called  forth  of  God  to  his  work,  and  walking  in  his 
ways,  would  you  not  think  him  mad,  that  should  strike  with 
his  fist,  and  run  with  his  head  against  a  fenced  brazen  wall 
to  cast  it  down?  Is  he  like  to  have  any  success,  but  the  bat- 
tering of  his  flesh,  and  the  beating  out  of  his  brains  ?  What 
do  the  waves  obtain  by  dashing  themselves  with  noise  and 
dread  against  a  rock,  but  their  own  beating  to  pieces  ?  What 
prevails  a  man  by  shooting  his  arrows  against  the  sky,  but 
a  return  upon  his  own  head  ?  Nor  is  the  most  powerful  op- 
position to  the  ways  of  God  like  to  meet  with  better  success. 
God  looks  no  otherwise  upon  opposers,  than  you  would  do 
upon  a  man  attempting  to  thrust  down  a  fenced  brazen  wall 
with  his  fingers.  Therefore  it  is  said,  that  in  their  proudest 
attempts,  strongest  assaults,  deepest  counsels,  combinations, 
and  associations,  '  he  laughs  them  to  scorn,'  derides  their 
folly,  contemns  their  fury,  lets  them  sweat  in  vain,  until  their 


188  RIGHTEOUS    ZEAL    ENCOURAGED 

day  be  come;  Psal.  ii.  How  birthless  in  our  own,  as  well  as 
other  generations,  have  been  their  swelling  conceptions  ? 
What  then  is  it  that  prevails  upon  men  to  break  through  so 
many  disappointments  against  the  Lord,  as  they  do  ?  doubt- 
less that  of  Isa.  xxiii.  9.  '  Surely  the  Lord  of  hosts  hath  a  pur- 
pose to  stain  the  pride  of  all  glory,  to  bring  into  contempt 
all  the  honourable  of  the  earth.'  God  gives  up  men  unto  it, 
that  he  may  leave  no  earthly  glory  or  honour  without  pol- 
lution or  contempt.  And  therefore  hath  opposition  in  our 
days  been  turned  upon  so  many  hands,  that  God  might 
leave  no  glory  without  contempt :  yet  with  this  difference, 
that  if  the  Lord  will  own  them,  he  will  recover  them  from 
their  opposition,  as  have  happened  of  late  to  the  ministry  of 
one,  and  will  happen  ere  long  to  the  ministry  of  another  na- 
tion. When  the  Lord  hath  a  little  stained  the  pride  of  their 
glory,  they  shall  be  brought  home  again  by  the  spirit  of  j  udg- 
ment  and  burning ;  but  if  he  own  them  not,  they  shall  perish 
under  the  opposition.  And  when  it  hath  been  wheeled  about 
on  all  sorts  of  men,  the  end  will  be. 

Use  2.  'Be  wise  now  therefore,  O  ye  rulers;  be  instructed, 
ye  that  are  judges  of  the  earth;  serve  the  Lord  with  fear, 
and  rejoice  with  trembling;'  Psal.  ii.  10,  11.  See  whence 
your  assistance  cometh  ;  see  where  lie  the  hills  of  your  sal- 
vation, and  say,  *  Ashur  shall  not  save  us;  we  will  not  ride 
upon  horses  :  neither  will  we  say  any  more  to  the  works  of 
our  hands,  Ye  are  our  Gods;  for  in  thee  the  fatherless  findeth 
mercy;'  Hos.  xiv.  3.  It  is  God  alone  who  is  *  a  sun  and  a 
shield :  his  ways  do  good  to  the  upright  in  heart.'  Behold, 
here  is  a  way  to  encompass  England  with  a  brazen  wall :  let 
the  rulers  of  it  walk  in  right  ways,  with  upright  hearts. 
Others  have  been  careful  to  preserve  the  people  to  them, 
and  the  city  to  them ;  oh,  be  you  careful  to  preserve  your 
God  unto  you,  he  alone  can  make  you  a  fenced  wall ;  if  he 
departs,  your  wall  departs,  your  shade  departs.  Give  me 
leave  to  insist  a  little  on  one  particular,  .vhich  I  choose  out 
among  many  others.  When  God  leads  out  his  people  to 
any  great  things,  the  angel  of  his  presence  is  still  among 
them:  see  at  large,  Exod.  xxiii.  20 — 22.  The  angel  of  the 
covenant,  in  whom  is  the  name  of  God,  that  hath  power  of 
pardoning  or  retaining  transgressions,  Jesus  Christ,  the 
*anoel  that  redeemeth  his  out  of  all  their  troubles;'  Gen. 


BY    DTVINE    PR0TECT10]Sf.  189 

xlviii.  16.  he  is  in  the  midst  of  them,  and  amongst  them. 
And  God  gives  this  special  caution,  if  we  would  have  his 
assistance,  that  we  should  beware  of  him,  and  obey  him, 
and  provoke  him  not.  Would  you  then  have  God's  assist- 
ance continued?  Take  heed  of  provoking  the  angel  of  his 
presence  :  provoke  him  not  by  slighting  of  his  ways,  provoke 
him  not  by  contemning  his  ordinances;  if  you  leave  him  to 
deal  for  himself,  he  will  leave  you  to  shift  for  yourselves. 
What  though  his  followers  are  at  some  difference"  (the  best 
knowing  but  in  part),  about  the  administration  of  some 
things  in  his  kingdom  ;  the  envious  one  having  also  sown 
some  bitter  seeds  of  persecution,  strife,  envy,  and  conten- 
tion among  them?  What  though  some  poor  creatures  are 
captivated  by  Satan,  the  prince  of  pride,  to  a  contempt  of 
all  his  ordinances,  whose  souls  I  hope  the  Lord  will  one 
day  free  from  the  snare  of  the  devil?  Yet  I  pray  give  me 
leave  (it  is  no  time  to  contest  or  dispute  it)  to  bear  witness 
in  the  behalf  of  my  master  to  this  one  truth,  that  if  by  your 
own  personal  practice  and  observance,  your  protection, 
countenance,  authority,  laws,  you  do  not  assert,  maintain, 
uphold  the  order  of  the  gospel,  and  administration  of  the 
ordinances  of  Christ,  notwithstanding  the  noise  and  clamours 
of  novel  fancies,  which  like  Jonah's  gourd  have  sprung  up 
in  a  night,  and  will  wither  in  a  day;  you  will  be  forsaken 
by  the  angel  of  God's  presence,  and  you  will  become  an  as- 
tonishment to  all  the  inhabitants  of  the  earth.  And  herein 
I  do  not  speak  as  one  hesitating,  or  dubious,  but  positively 
assert  it,  as  the  known  mind  of  God,  and  whereof  he  will 
not  suffer  any  long  to  doubt;  Psal.  ii.  12. 

Use  3.  'Strengthen  the  weak  hands,  and  confirm  the 
feeble  knees.  Say  to  them  that  are  of  a  fearful  heart.  Be 
strong,  fear  not :  behold,  your  God  will  come  with  vengeance, 
even  your  God  with  a  recompence  ;  he  will  come  and  save 
you  ;'  Isa.  xxxv.  3,  4.  Let  the  most  weak  and  fearful,  the 
fainting  heart,  the  trembling  spirit,  and  the  doubting  mind 
know,  that  full  and  plenary  security,  perfect  peace,  attends 
the  upright  in  the  ways  of  God.  You  that  are  in  God's 
way,  do  God's  work,  and  take  this  cordial  for  all  your  dis- 
tempers, return  not  to  former  provoking  ways,  and  he  will 
make  you  *  a  fenced  brazen  wall.' 

o  See  the  appendix  about  Toleration.     - 


190  RIGHTEOUS    ZEAL    ENCOURAGED 

And  so  I  come  to  the  third  thing,  which  I  proposed  to 
consider. 

III.  The  opposition  which  men  cleaving  to  the  Lord  in 
all  his  ways  shall  find,  with  the  issue  and  success  of  it : 
*  They  shall  fight  against  thee,  but  shall  not  prevail.' 

The  words  may  be  considered  either  as  a  prediction  de- 
pending on  God's  prescience  of  what  will  be;  or  a  commi- 
nation  from  his  just  judgment,  of  what  shall  be. 

In  the  first  sense  the  Lord  tells  the  prophet,  from  the 
corruption,  apostacy,  stubbornness,  of  that  people,  what 
would  come  to  pass.  In  the  second,  what  for  their  sins  and 
provocations,  by  his  just  judgment,  should  come  to  pass. 
Time  will  not  allow  me  to  handle  the  words  in  both  accep- 
tations, wherefore  I  shall  take  up  the  latter  only,  viz.  That 
it  is  a  commination  of  what  shall  be  for  the  farther  misery 
of  that  wretched  people  ;  they  shall  judicially  be  given  up 
to  a  fighting  against  him. 

Observation.  God  oftentimes  gives  up  a  sinful  people  to  a 
fruitless  contention,  and  fighting  with  their  only  supporters, 
and  means  of  deliverance. 

Jeremiah  had  laboured  with  God  for  them,  and  with 
them  for  God,  thatif  possible,  peace  being  made,  they  might 
be  delivered,  and  to  consummate  their  sins,  they  are  given 
up  to  fight  against  him. 

I  cannot  now  insist  upon  particular  instances ;  consult 
the  history  of  the  church  in  all  ages,  you  shall  find  it  con- 
tinually upon  all  occasions  verified.  From  the  Israelites 
opposing  Moses,  to  the  Ephraimites'  contest  with  Jephthah, 
the  rejecting  of  Samuel,  and  so  on  to  the  kings  of  the  earth, 
giving  their  power  to  the  beast  to  wage  war  with  the  Lamb, 
with  the  inhabitants  of  the  world  combining  against  the  wit- 
nesses of  Christ,  is  this  assertion  held  out.  In  following 
story,  no  sooner  did  any  plague  or  judgment  break  out 
against  the  Roman  empire,  but  instantly,  *  Christianos  ad 
leones,'  their  fury  must  be  spent  upon  them,  who  were  the 
only  supporters  of  it  from  irrecoverable  ruin. 

Now  the  Lord  doth  this, 

1 .  To  seal  up  a  sinful  people's  destruction.  Eli's  sons  heark- 
ened not,  because  the  Lord  would  slay  them  ;  1  Sam.  ii.  25. 
When  God  intends  ruin  to  a  people,  they  shall  walk  in  ways 
that  tend  thereunto.     Now  is  there  a  readier  way  for  a  man 


BY    DIVINE    PROTECTION.  191 

to  have  a  house  on  his  head,  than  by  pulling  away  the  pil- 
lars whereby  it  is  supported?  If  by  Moses  standing  in  the 
gap,  the  fury  of  the  Lord  be  turned  away;  certainly  if  the 
people  contend  to  remove  him,  their  desolation  sleepeth 
not.  When  therefore  the  Lord  intends  to  lay  cities  waste 
without  inhabitant,  and  houses  without  men,  to  make  a  land 
utterly  desolate,  the  way  of  its  accomplishment  is  by  making 
the  hearts  of  the  people  fat,  and  their  ears  heavy,  and  shut- 
ting their  eyes  that  they  should  not  see,  and  attend  to  the 
means  of  their  recovery,  Isa.  vi.  10,  11.  so  gathering  in 
his  peace  and  mercies  from  a  provoking  people ;  Jer. 
xvi.  15. 

2.  To  manifest  his  own  power  and  sovereignty  in  main- 
taining a  small  handful,   ofttimes  a  few  single  persons,  a 
Moses,  a  Samuel,  two  witnesses  against  the  opposing  rage 
of  a  hardened  multitude.     If  those  who  undertake  his  work 
and  business  in  their  several  generations,  should  have  withal 
the  concurrent  obedience  and  assistance  of  others,  whose 
good  is  intended,  neither  would  his  name  be  so  seen,  nor 
his  ways  so  honoured,  as  now,  when  he  bears  them  up 
against  all  opposition.     Had  not  the  people  of  this  land 
been  given  up  (many  of  them)  to  fight  against  the  deliverers 
of  the  nation,  and  were  it  not  so  with  them  even  at  this 
time,  how  dark  would  have  been  the  workings  of  providence, 
which  now  by  wrestling  through  all  opposition  are  so  con- 
spicuous and  clear?    When  then  a  people,  or  any  part  of  a 
people,  have  made  themselves  unworthy  of  the  good  things 
intended  to  be  accomplished  by  the  instruments  of  righ- 
teousness and  peace,  the  Lord  will  blow  upon  their  waves, 
that  with  rage  and  fury  they  shall  dash  themselves  against 
them,  whom  he  will  strengthen  with  the  munition  of  rocks, 
not  to  be  prevailed  against.     So  that  God's  glory  and  their 
own  ruin  lie  at  the  bottom  of  this  close  working  of  pro- 
vidence, in  giving  up  a  sinful  people  to  a  fruitless  contend- 
ing with  their  own  deliverers,  if  ever  they  be  delivered. 

Obj.  But  is  not  a  people's  contending  with  the  instru- 
ments by  whom  God  worketh  amongst  them,  and  for  them, 
a  sin  and  provocation  to  the  eyes  of  his  glory  ?  How  then 
can  the  Lord  be  said  to  give  them  up  unto  it? 

Ans.  Avoiding  all  scholastical  discourses,  as  unsuited  to 
the  work  of  this  day,  1  shall  briefly  give  in  unto  you,  how 


192  RIGHTEOUS    ZEAL    ENCOURAGED 

this  is  a  sinful  thing,  yet  sinners  given  up  unto  it,  without 
the  least  extenuation  of  their  guilt,  or  colour  for  charge  on 
the  justice  and  goodness  of  God. 

(1.)  Then  to  give  up  men  unto  a  thing  in  itself  sinful,  is 
no  more,  but  so  to  dispose  and  order  things,  that  sinners 
may  exercise  and  draw  out  their  sinful  principles  in  such  a 
way.     This  that  the  Lord  doth,  the  Scripture  is  full  of  ex- 
amples, and  hath  testimonies   innumerable.      That  herein 
the  Holy  One  of  Israel  is  no  ways  co-partner  with  the  guilt 
of  the  sons  of  men,  will  appear  by  observing  the  difference 
of  these  several  agents  in  these  four  things : 
[l.j  The  principle  by  which  they  work. 
[2.]  The  rule  by  which  they  proceed. 
[3.]  The  means  which  they  use. 
[4.]  The  end  at  which  they  aim. 

[1.]  The  principle  of  operation  in  God  is  his  own  sove- 
reign will,  and  good  pleasure.  '  He  doth  whatsoever  he  pleas- 
eth;'  Psal.  cxv.  3.  'He  saith  his  purpose  shall  stand,  and 
he  will  do  all  his  pleasure  ;'  Isa.  xlvi.  10.  *  He  hath  mercy 
on  whom  he  will  have  mercy,  and  whom  he  will  he  hardeneth ;' 
Rom.ix.  13.  'Giving  no  account  of  his  matters;'  Job.xxxiii. 
18.  This  our  Saviour  rendereth  the  only  principle  and  rea- 
son of  his  hidden  operations :  '  O  Father,  so  it  seemed  good 
in  thy  sight;'  Matt.  xi.  26.  His  sovereignty  in  doing  what 
he  will  with  his  own,  as  the  potter  with  his  clay,  is  the  rise 
of  his  operations.  So  that  whatever  he  doth,  'who  can  say 
unto  him,  what  doest  thou?'  Job  ix.  12.  'Shall  the  thing- 
formed  say  unto  him  that  formed  it.  Why  hast  thou  made 
me  thus?'  Rom.  ix.  20.  And  hence  two  things  will  follow : 

1st.  That  what  he  doth  is  just  and  righteous;  for  so  must 
all  acts  of  supreme  and  absolute  dominion  be. 

2dly.  That  he  can  be  author  of  nothing,  but  what  hath 
existence  and  being  itself;  for  he  works  as  the  fountain  of 
beings.  This  sin  hath  not.  So  that  though  every  action, 
whether  good  or  bad,  receives  its  specification  from  the  work- 
ing of  providence,  and  to  that  is  their  existence,  in  their  se- 
veral kinds,  to  be  ascribed ;  yet  an  evil  action,  in  the  evil- 
ness  of  it,  depends  not  upon  divine  concourse  and  influence; 
for  good  and  evil  make  not  sundry  kinds  of  actions,  but 
only  a  distinction  of  a  subject  in  respect  of  its  adjuncts  and 
accidents. 


BV     DIVINE     PKOTECTION'.  193 

But  now  the  principle  of  operation  in  man  is  nature  vi- 
tiated and  corrupted :  I  say  nature,  not  that  he  worketh 
naturally,  being  a  free  agent,  but  that  these  faculties,  will, 
and  understanding,  which  are  the  principles  of  operation, 
are  in  nature  corrupted,  and  from  thence  can  nothing  flow 
but  evil.  '  An  evil  tree  bringeth  forth  evil  fruit.  Men  do 
not  oather  fiffs  from  thistles.  A  bitter  fountain  sends  not 
forth  sweet  waters.  Who  can  bring  a  clean  thing  out  of  an 
unclean?'  If  the  fountain  be  poisoned,  can  the  streams  be 
wholesome  ?  What  can  you  expect  of  light  and  truth  from  a 
mind  possessed  with  vanity  and  darkness?  what  from  a  will 
averted  from  the  chiefest  good,  and  fixed  upon  present  ap- 
pearances? what  from  a  heart,  the  figment  of  whose  imagi- 
nation is  only  evil? 

[2.]  Consider  the  difleience  in  the  rule  of  operation. 
Every  thing  that  works  hath  a  rule  to  woik  by,  this  is  called 
a  law.  In  that  thins  which  to  man  is  sinful,  God  worketh 
as  it  is  a  thing  only,  man  as  it  is  a  sinful  thing.  And  how 
so?  Why  every  one's  sin  is  his  aberration  from  his  rule  of 
operation  or  working.  ' KfiagTaviiv  is,  '  aberrare  k  scopo  :' 
to  sin  is,  not  to  collime  aright  at  the  end  proposed  :  y]  a/nap- 
Tia  iCFTlv  i)  avofiia,  is  a  most  exact  definition  of  it ;  irregu- 
larity is  its  form,  if  it  may  be  said  to  have  a  form  ;  a  priva- 
tion's form  is  deformity.  Look  then  in  any  action,  wherein 
an  agent  exorbitates  from  its  rule,  that  is  sin.  Now  what 
is  God's  rule  in  operation?  His  own  infinite  wise  will  alone  : 
he  takes  neither  motive,  rise,  nor  occasion  for  any  inteinal 
acts,  from  any  thing  without  himself;  '  he  doth  whatever  he 
pleaseth;'  Psal.  cxv.  3.  '  He  worketh  all  things  according 
to  the  counsel  of  his  own  will ;'  Eph.  i.  11.  That  is  his  own 
law  of  operation,  and  the  rule  of  righteousness  unto  others: 
working  them  agreeably  to  his  own  will,  which  he  always 
must  do,  he  is  free  from  the  obliquity  of  any  action.  What 
now  is  the  rule  of  the  sons  of  men  ?  Why,  the  revealed  will 
of  God  :  '  Revealed  things  belong  to  us  that  we  may  do 
them  ;'  Deut.  xxix.  29.  God's  revealed  will  is  the  rule  of  our 
walking,  our  working;  whatever  suits  not,  answers  not  this, 
is  evil.  '  Sin  is  the  transgression  of  the  law  ;'  1  John  iii.  4. 
Here  then  comes  in  the  deformity,  the  obliquity,  the  ataxy 
of  any  thing  ;  God  works,  and  man  worketh  ;  those  agents 
have  several  rules.     God  works  according  to  his  rule,  hence 

VOL.  XV.  o 


194  RIGHTEOUS    ZEAL    ENCOURAGED 

the  action  is  good,  as  an  action  ;  man  deviates  from  his  rule, 
hence  it  is  sinful  in  respect  of  ils  qualifications  and  adjuncts. 
Man  writes  fair  letters  upon  a  wet  paper,  and  they  run  all 
into  one  blot ;  not  the  skill  of  the  scribe,  but  the  defect  in 
the  paper  is  the  cause  of  the  deformity.  He  that  makes  a 
lame  horse  go,  is  the  cause  of  his  going  ;  but  the  defect  in 
his  joints,  is  the  cause  of  his  going  lame.  The  sun  exhales 
a  steam  from  the  dunghill ;  the  sun  is  the  cause  of  the  ex- 
halation, but  the  dunghill  of  the  unwholesome  savour.  The 
first  cause  is  the  proper  cause  of  a  thing's  being,  but  the 
second  of  its  being  evil. 

[3.]  Consider  the  several  operations  and  actings  of  God 
and  man:  for  instance,  in  a  rebellious  people's  fighting 
against  their  helpers  under  him. 

Now  the  acts  of  God  herein  may  be  referred  to  six  heads ; 

1st.  A  continuance  of  the  creature's  being  and  life  :  '  up- 
holding him  by  the  word  of  his  power,'  Heb.  i.  3.  when  he 
might  take  him  off  in  a  moment:  'Enduring  them  with  much 
long-suffering,'  Rom.  ix.  22.  when  he  might  cut  him  off,  as 
he  did  the  opposers  of  Elijah,  'with  fire  from  heaven;* 
2  Kings  i.  12. 

2dly.  A  continuance  of  power  of  operation  to  them,  when 
he  could  make  their  hands  to  wither  like  Jeroboam's,  when 
they  go  about  to  strike ;  1  Kings  xiii.  4.  or  their  hearts  to 
die  within  them  like  Nabal's,  when  they  intend  to  be  churl- 
ish ;  1  Sam.  xxv.  37.  But  he  raiseth  them  up,  or  makes 
them  to  stand,  that  they  may  oppose;  Rom.  ix.  11. 

3dly.  Laying  before  them  a  suitable  object  for  the  draw- 
ing forth  their  corruption  unto  opposition,  giving  them  such 
helpers  as  shall  in  many  things  cross  their  lusts,  and  exas- 
perate them  thereunto  ;  as  Elijah,  a  man  of  a  fiery  zeal,  for 
a  lukewarm  Ahab. 

4thly.  Withholding  from  them  that  effectual  grace,  by 
which  alone  that  sin  might  be  avoided  ;  a  not  actually  keep- 
ing them  from  that  sin,  by  the  might  of  his  Spirit  and  grace. 
That  alone  is  effectual  grace,  which  is  actual.  '  He  suffers 
them  to  walk  in  their  own  ways.' 

And  this  the  Lord  may  do, 

(1st.)  In  respect  of  them,  judicially  ;  they  deserve  to  be 
forsaken.  Ahab  is  left  to  fill  up  the  measure  of  his  iniqui- 
ties, '  add  iniquity  to  iniquity;'  Psal.  Ixix.  27. 


BY    DIVINE    PROTECTION.  195 

(2dly.)  In  respect  of  himself,  by  way  of  sovereignty, 
doino  what  he  will  with  his  own,  '  hardening  whom  he  will ;' 
Rom.  ix.  15. 

Sthly.  He  positively  sends  upon  their  understandings 
that,  which  the  Scripture  sets  out  under  the  terms  of  blind- 
ness, darkness,  folly,  delusion,  slumber,  a  spirit  of  giddiness, 
and  the  like  :  the  places  are  too  many  to  rehearse.  What 
secret  actings  in,  and  upon,  the  minds  of  men ;  what  disturb- 
ing of  their  advices,  what  mingling  of  corrupt  affections  with 
false,  carnal  reasonings,  what  givings  up  to  the  power  of 
darkness,  in  Satan  the  prince  thereof,  this  judicial  act  doth 
contain,  I  cannot  insist  upon ;  let  it  suffice,  God  will  not 
help  them  to  discern,  yea,  he  will  cause  that  they  shall  not 
discern,  but  hide  from  their  eyes  the  things  that  concern 
their  peace,  and  so  give  them  up  to  contend  with  their  only 
helpers. 

6thly.  Suitably  upon  the  will  and  affections  he  hath  se- 
veral acts,  obfirming  the  one  in  corruption,  and  giving  up 
the  other  to  vileness,  Rom.  i.  24.  26.  until  the  heart  become 
thoroughly  hardened,  and  the  conscience  seared  ;  not  forc- 
ing the  one,  but  leaving  it  to  follow  the  judgment  of  prac- 
tical reason,  which  being  a  blind,  yea,  a  blinded  guide,  whi- 
ther can  it  lead  a  blind  follower,  but  into  the  ditch  ?  not 
defiling  the  other  with  infused  sensuality,  but  provoking 
them  to  act  according  to  inbred,  native  corruption,  and  by 
suffering  frequent  vile  actings  to  confirm  them  in  ways  of 
vileness. 

Take  an  instance  of  the  whole  :  God  gives  helpers  and 
deliverers  to  a  sinful  people,  because  of  their  provocations, 
some  or  all  of  them  shall  not  taste  of  the  deliverance,  by 
them  to  be  procured :  wherefore,  though  he  sustains  their 
lives  in  being,  whereby  they  might  have  opportunity  to  know 
his  mind,  and  their  own  peace  ;  yet  he  gives  them  a  power 
to  contend  with  their  helpers,  causing  their  helpers  to  act 
such  things,  as  under  consideration  of  circumstances,  shall 
exceedingly  provoke  these  sinners  :  being  so  exasperated 
and  provoked,  the  Lord,  who  is  free  in  all  his  dispensations, 
refuseth  to  make  out  to  them  that  healing  grace,  whereby 
they  might  be  kept  from  a  sinful  opposition;  yea,  being 
justly  provoked,  and  resolved  that  they  should  not  taste 
of  the  plenty  to  come,  he  makes  them  foolish  and  giddy 

o  2 


196       RIGHTEOUS  ZKAI.  ENCOURAGED 

in  their  reasonintrs  and  counsels,  blinds  them  in  their  under- 
standings,  that  they  shall  not  be  able  to  discern  plain  and 
evident  things,  tending  to  their  own  good,  but  in  all  their 
ways  shall  err  like  a  drunken  man  in  his  vomit 5  whence 
that  they  may  not  be  recovered,  because  he  will  destroy  them, 
he  gives  in  hardness  and  obstinacy' upon  their  hearts  and 
spirits,  leaving  them  to  suitable  affections,  to  contend  for 
their  own  ruin. 

Now  what  are  the  ways  and  methods  of  sinful  man's 
working  in  such  opposition,  would  be  too  long  for  me  to 
declare;  what  prejudices  are  erected,  what  lusts  pursued, 
what  corrupt  interests  acted,  and  followed  ;  how  self  is  ho- 
noured, what  false  pretences  coined,  how  God  is  slighted,  if 
I  should  go  about  to  lay  open,  I  must  look  into  the  hell  of 
these  times,  than  which  nothing  can  be  more  loathsome  and 
abominable.  Let  it  suffice,  that  sinful  self,  sinful  lusts,  sin- 
ful prejudices,  sinful  blindness,  sinful  carnal  fears,  sinful 
corrupt  interests,  sinful  fleshly  reasonings,  sinful  passions, 
and  vile  affections  do  all  concur  in  such  a  work,  are  all  woven 
up  together  in  such  a  web. 

[4.]  See  the  distance  of  their  aims.  God's  aim  is  only 
the  manifestation  of  his  own  glory  (than  which  nothing  but 
himself  is  so  infinitely  good,  nothing  so  righteous  that  it 
should  be),  and  this  by  the  way  of  goodness  and  severity; 
Rom.  xi.  22.  Goodness  in  faithfulness  and  mercy,  preserv- 
ing his  who  are  opposed,  whereby  his  glory  is  exceedingly 
advanced  ;  severity  towards  the  opposers,  that  by  a  sinful 
cursed  opposition  they  may  fill  up  the  measure  of  their  ini- 
quities, and  receive  this  at  the  hand  of  the  Lord,  that  they 
lie  down  in  sorrow,  wherein  also  he  is  glorious. 

God  forbid  that  I  should  speak  this  of  all,  that  for  any 
time,  or  under  any  temptation,  may  be  carried  to  an  opposi- 
tion in  any  kind,  or  degree,  to  the  instruments  of  God's 
glory  amongst  them.  Many  for  a  season  may  do  it,  and  yet 
belong  to  God,  who  shall  be  recovered  in  due  time.  It  is 
only  of  men  given  up,  forsaken,  opposing  all  the  appearances 
of  God  with  his  saints  and  people  in  all  his  ways,  of  whom 
I  speak. 

Now  what  are  the  ends  of  this  generation  of  fighters 
against  this  brazen  wall,  and  how  distant  from  those  of  the 
Lord's  ?  •  They  consult  to  cast  him  down  from  his  excellency. 


BY    DIVINE    PROTECTION.  197 

whom  God  will  exalt ;'  Psal.  Ixii.  4.  '  They  think  not  as  the 
Lord,  neither  doth  their  heart  mean  so,  but  it  is  in  their 
heart  to  destroy  and  to  cut  off;'  Isa.  x.  7.  To  satisfy  their 
own  corrupt  lusts,  ambition,  avarice,  revenge,  superstition, 
contempt  of  God's  people,  because  his,  hatred  of  the  yoke 
of  the  Lord,  fleshly  interests,  even  for  these,  and  such-like 
ends  as  these,  is  their  undertaking. 

Thus  though  there  be  a  concurrence  of  God  and  man  in 
the  same  thing,  yet  considering  the  distance  of  their  prin- 
ciples, rules,  actings,  and  ends,  it  is  apparent  that  man  doth 
sinfully,  what  the  Lord  doth  judicially ;  which  being  an  an- 
swer to  the  former  objection,  I  return  to  give  in  some  uses 
to  the  point. 

Use  I.  Let  men,  constant,  sincere,  upright  in  the  ways  of 
God,  especially  in  difficult  times,  know  what  they  are  to  ex- 
pect from  many,  yea,  the  most  of  the  generation,  whose  good 
they  intend,  and  among  whom  they  live ;  opposition  and  fight- 
ing is  like  to  be  their  lot ;  and  that  not  only  it  will  be  so  be- 
cause of  men's  lusts,  corruptions,  prejudices  ;  but  also  it  shall 
be  so,  from  God's  righteous  judgments  against  a  stubborn  peo- 
ple; they  harden  their  hearts  that  it  may  be  so,  to  compass 
their  ends  ;  and  God  hardens  their  hearts  that  it  shall  be  so 
to  bring  about  his  aims ;  they  will  do  it  to  execute  their  re- 
venge upon  others,  they  shall  do  it  to  execute  God's  ven- 
geance upon  themselves.  This  may  be  for  consolation,  that 
in  their  contending  there  is  nothing  but  the  wrath  of  man 
against  them,  whom  they  oppose  (which  God  will  restrain,  or 
cause  it  to  turn  to  his  praise)  but  there  is  the  wrath  of  God 
against  themselves,  which  who  can  bear?  This  then  let  all 
expect,  who  engage  their  hearts  to  God,  and  follow  the 
Lamb  whither  he  goeth. 

Men  walking  in  the  sincerity  of  their  hearts  are  very  apt 
to  conceive  that  all  sheaves  should  bow  to  theirs,  that  all 
men  should  cry,  '  grace,  grace,'  to  their  proceedings.  Why 
should  any  oppose  ?  *  Quid  raeruere  ?'  Alas  !  the  more  up- 
right they  are,  the  fitter  for  the  Lord  by  them  to  break  a 
gainsaying  people.  Let  men  keep  close  to  those  ways  of 
God  whereto  protection  is  annexed,  and  let  not  their  hearts 
fail  them  because  of  the  people  of  the  land  ;  the  storm  of 
their  fury  will  be  like  the  plague  of  hail  in  Egypt,  it  smote 
only  the  cattle  that  were  in  the  field  ;  those,  who  upon  the 


198  RIGHTEOUS    ZEAL    ENCOURAGED 

word  of  Moses  drove  them  into  the  houses,  preserved  them 
alive.  If  men  wander  in  the  field  of  their  own  ways,  of  self- 
seeking,  oppression,  ambition,  and  the  like,  doubtless  the 
storm  will  carry  them  away  ;  but  for  those  who  keep  house, 
who  keep  close  to  the  Lord,  though  it  may  have  much  noise, 
terror,  and  dread  with  it,  it  shall  not  come  nigh  them.  And 
if  the  Lord  for  causes  best  known,  known  only  to  his  infi- 
nite wisdom,  should  take  off  any  Josiahsin  the  opposition, 
he  will  certainly  effect  two  things  by  it. 

(L)  To  give  them  rest  and  peace. 

(2.)  Further  his  cause  and  truth,  by  drawing  out  the 
prayers  and  appeals  of  the  residue,  and  this  living  they  valued 
above  their  lives. 

All  you  then  that  are  the  Lord's  workmen,  be  always  pre- 
pared for  a  storm  ;  wonder  not  that  men  see  not  the  ways  of 
the  Lord,  nor  the  judgments  of  our  God,  many  are  blinded. 
Admire  not  that  they  will  so  endlessly  engage  themselves 
into  fruitless  oppositions ;  they  are  hardened.  Be  not 
amazed  that  evidence  of  truth  and  righteousness  will  not  af- 
fect them;  they  are  corrupted.  But  this  do ;  'Come  and 
enter  into  the  chambers  of  God,  and  you  shall  be  safe  until 
this  whole  indignation  be  overpast.'  I  speak  of  all  them, 
and  only  them  who  follow  the  Lord  in  all  his  ways  with  up- 
right hearts,  and  single  minds,  if  the  Lord  will  have  you  to 
be  a  rock  and  a  brazen  wall  for  men  to  dash  themselves 
against,  and  to  break  in  pieces,  though  the  service  be 
grievous  to  flesh  and  blood, yet  it  is  his, whose  you  are;  be 
prepared,  the  wind  blows,  a  storm  may  come. 

Use  2.  Let  men  set  upon  opposition  make  a  diligent 
inquiry,  whether  there  be  no  hand  in  the  business,  but  their 
own  ?  whether  their  counsels  be  not  leavened  with  the  wrath 
of  God,  and  their  thoughts  mixed  with  a  spirit  of  giddiness, 
and  themselves  carried  on  to  their  own  destruction  ?  Let 
me  see  the  opposer  of  the  present  ways  of  God,  who,  upon 
his  opposition  is  made  more  humble,  more  self-denying, 
more  empty  of  self-wisdom,  more  fervent  in  supplications 
and  waiting  upon  God,  than  formerly ;  and  I  will  certainly 
blot  him  out  of  the  roll  of  men  judicially  hardened.  But 
if  therewith  men  become  also  proud,  selfish,  carnally  wise, 
revengeful,  furious  upon  earthly  interests,  full,  impatient ; 
doubtless  God  is  departed,  and  an  evil  spirit  from  the  Lord 


BY    DIVINE    PROTECTION.  199 

prevaileth  on  them.  O  that  men  would  look  about  them 
before  it  be  too  late,  see  the  Lord  disturbing  them,  before 
the  waves  return  upon  them  ;  know  that  they  may  pull  down 
some  antics  that  make  a  great  shew  of  supporting  the  church, 
and  yet  indeed  are  pargetted  posts  supported  by  it !  The 
foundation  is  on  a  rock  that  shall  not  be  prevailed  against. 

Use  3.  See  the  infinite  wisdom  and  sovereignty  of  Al- 
mighty God,  that  is  able  to  bring  light  out  of  darkness,  and 
to  compass  his  own  righteous  judgments  by  the  sinful  ad- 
visings  and  undertakings  of  men.  Indeed  the  Lord's  sove- 
reignty and  dominion  over  the  creature,  doth  not  in  any 
thing  more  exalt  itself,  than  in  working  in  all  the  reasonings, 
debates,  consultations  of  men,  to  bring  about  his  own  coun- 
sels, through  their  free  workings.  That  men  should  use, 
improve  their  wisdom,  freedom,  choice;  yea,  lusts,  not  once 
thinking  of  God  ;  yet  all  that  while  do  his  work  more  than 
their  own ;  *  This  is  the  Lord's  doing,  and  it  is  marvellous  in 
our  eyes.' 

Of  the  last  part  of  ray  text  I  shall  not  speak  at  all,  nei- 
ther indeed  did  I  intend. 


OF 

TOLERATION: 

AND 

THE   DUTY    OF   THE    MAGISTRATE 

ABOUT  RELIGION. 


The  times  are  busy,  and  we  must  be  brief.  Prefaces  for 
the  most  part  are  at  all  times  needless,  in  these  troublesome. 
Mine  shall  only  be,  that  avtv  Trpoojjuiwv  koI  ira^tov,  *  without 
either  preface  or  solemnity,'  I  will  fall  to  the  business  in 
hand.  The  thing  about  which  I  am  to  deal,  is  commonly 
called,  Toleration  in  religion,  or  toleration  of  several  reli- 
gions. The  way  wherein  I  shall  proceed,  is  not  by  contest, 
thereby  to  give  occasion  for  the  reciprocation  of  a  saw  of 
debate  with  any;  but  by  the  laying  down  of  such  positive 
observations,  as  being  either  not  apprehended,  or  not  rightly 
improved,  by  the  most,  yet  lie  at  the  bottom  of  the  whole 
difference  between  men  about  this  business,  and  tend  in 
themselves  to  give  light  unto  a  righteous  and  equitable  de- 
termination of  the  main  thing  contended  about.  And  lastly, 
herein  for  method  I  shall  first  consider  the  grounds  upon 
which  that  non-toleration,  whereunto  I  cannot  consent,  had 
been,  and  is  still  endeavoured  to  be  supported,  which  I  shall 
be  necessitated  to  remove. 

I.  By  considering  the  arguments  brought  from  holy 
writ. 

II.  From  some  other  general  observations.  And  then 
in  order 

III.  I  shall  assert  the  positive  truth,  as  to  the  substance 
of  the  business  under  contest. 

All  in  these  ensuing  observations. 

I.  As  to  the  first  of  these, 

1.  Although  the  expressions  of  toleration,  and  non-tole- 
ration, wherewith  the  thing  in  controversy  is  vested,  do  seem 
to  cast  the  affirmative  upon  them  who  plead  for  a  forbear- 


OF    TOLERATION.  201 

ance  in  things  of  religion  towards  dissenting  persons,  yet 
the  truth  is,  they  are  purely  upon  the  negation,  and  the  af- 
firmative lies  fully  on  the  other  part ;  and  so  the  weight  of 
proving,  which  ofttimes  is  heavy,  lies  on  their  shoulders. 
Though  non-toleration  sound  like  a  negation,  yet  punishment 
(which  terms  in  this  matter  are  tcroSuva/iouvTa)  is  a  deep  af- 
firmation. And  therefore  it  sufficeth  not  men  to  say,  that 
they  have  consulted  the  mind  of  God,  and  cannot  find  that 
he  ever  spake  to  any  of  his  saints  or  people  to  establish  a 
toleration  of  error.  And  yet  this  is  the  first  argument  to 
oppose  it,  produced  in  the  late  testimony  of  the  reverend 
and  learned  assembly  of  the  church  of  Scotland.  Affirma- 
tive precepts  must  be  produced  for  a  non-toleration,  that  is, 
the  punishing  of  erring  persons.  For  actings  of  such  high 
concernment,  men  do  generally  desire  a  better  warrant  than 
this :  there  is  nolhino;  in  the  word  aoainst  them.  Clear  light 
is  needful  for  men,  who  walk  in  paths  which  lead  directly  to 
houses  of  blood.  God  hath  not  spoken  of  non-toleration,  is 
a  certain  rule  of  forbearance.  But  God  hath  not  spoken  of 
toleration,  is  no  rule  of  acting  in  opposition  thereunto. 
What  he  hath  spoken,  one  way  or  other,  shall  be  afterward 
considered.  Positive  actings  must  have  positive  precepts, 
and  rules  for  them,  as  conscience  is  its  own  guide.  If  then 
you  will  have  persons  deviating  in  their  apprehensions  from 
the  truth  of  the  gospel,  civilly  punished,  you  must  bring 
better  warrant  than  this,  that  God  hath  not  spoken  against 
it,  or  I  shall  not  walk  in  your  ways,  but  refrain  my  foot  from 
your  path. 

2.  That  undoubtedly  there  are  very  many  tilings  under 
the  command  of  the  Lord,  so  becoming  our  duty,  and  within 
his  promise,  so  made  our  privilege,  which  yet  if  not  performed, 
or  not  enjoyed,  are  not  of  human  cognizance,  as  faith  itself. 
Yet  because  the  knowledge  of  the  truth  is  in  that  rank  of 
things,  this  also  is  urged  as  of  weight,  by  the  same  learned 
persons,  to  the  business  in  hand. 

3.  Errors,  though  never  so  impious,  are  yet  distinguished 
from  peace-disturbing  enormities.  If  opinions  in  their  own 
nature  tend  to  the  disturbance  of  the  public  peace,  either 
that  public  tranquillity  is  not  of  God,  or  God  alloweth  a 
penal  restraint  of  those  opinions.  It  is  a  mistake  to  affirm, 
that  those  who  plead  for  toleration,  do  allow  of  punishment 
for  offences  against  the  second  table,  not  against  the  first. 


202  OF    TOLERATION. 

The  case  is  the  same  both  in  respect  of  the  one,  and  the 
other.  What  offences  against  the  second  table  are  punish- 
able? Doubtless  not  all ;  but  only  such,  as  by  a  disorderly 
eruption,  pervert  the  course  of  public  quiet  and  society. 
Yea,  none  but  such  fall  under  human  cognizance.  The 
warrant  of  exercising  vindictive  power  amongst  men,  is 
from  the  reference  of  offences  to  their  common  tranquillity. 
'  Delicta  puniri  publice  interest.'  Where  punishment  is  the 
debt,  '  Bonum  totius'  is  the  creditor  to  exact  it.  And  this 
is  allowed,  as  to  the  offences  against  the  first  table.  If  any 
of  them  in  their  own  nature  (not  some  men's  apprehensions) 
are  disturbances  of  public  peace,  they  also  are  punishable. 
Only  let  not  this  be  measured  by  disputable  consequences, 
no  more  than  the  other  are.  Let  the  evidence  be  in  the 
things  themselves,  and  *  Actum  est,'  let  who  will  plead  for 
them.     Hence 

Popish  religion,  warming  in  its  very  bowels  a  fatal  engine 
against  all  magistracy  amongst  us,  cannot  upon  our  conces- 
sions plead  for  forbearance ;  it  being  a  known  and  received 
maxim,  that  the  gospel  of  Christ  clashes  against  no  righteous 
ordinance  of  man. 

And  let  this  be  spoken  to  the  third  argument  of  the  fore- 
named  reverend  persons,  from  the  analogy  of  delinquencies 
against  the  first  and  second  table. 

4.  The  plea  for  the  punishment  of  erring  persons  from 
the  penal  constitution  under  the  Old  Testament  against  ido- 
laters (which  in  the  next  place  is  urged),  seems  not  very  firm 
and  convincing.  The  vast  distance  that  is  between  idolatry, 
and  any  errors  whatsoever,  as  merely  such,  however  propa- 
gated or  maintained  with  obstinacy,  much  impaireth  the 
strength  of  this  argumentation. 

Idolatry  is  the  yielding  unto  a  creature  the  service  and 
worship  due  to  the  Creator.  Reinold.  de.  Idol.  lib.  2.  cap.  1. 
sect.  1.  '  Idololatria  est  circa  omne  idolum  famulatus  etser- 
vitus.'  Tertul.  de  Pol. '  the  attendance  and  service  of  any  idol.' 
'  Idololatrse  dicuntur  qui  simulachriseam  servitutem  exhi- 
bent,  quae  debetur  Deo.'  August,  lib.  1.  de  Trinit.  cap.  6. 
'  They  are  idolaters  who  give  that  service  to  idols  which  is 
due  unto  God.'  To  render  glory  to  the  creature,  as  to  God, 
is  idolatry,  say  the  Papists*  Bell,  de  Eccles.  Triump.  lib.  2. 
cap.  24.  Greg,  de  Valen.  de  Idol.  lib.  1.  cap.  1.  Suitable 
to  the  description  of  it  given  by  the  apostle,  Rom.  i.  25. 


OF    TOLERATION.  203 

plainly,  that  whereunto  the  sanction  under  debate  was  added, 
as  the  bond  of  the  law  against  it  (which  was  the  bottom  of 
the  commendable  proceedings  of  divers  kings  of  Judah 
against  such),  was  a  voluntary  relinquishment  of  Jehovah 
revealed  unto  them,  to  give  the  honour  due  unto  him,  to 
dunghill  idols.  Now  though  error  and  ignorance  ofttimes 
lie  at  the  bottom  of  this  abomination,  yet  error  properly  so 
called,  and  which  under  the  name  of  heresy  is  opposed,  is 
sufficiently  differenced  therefrom.  That  common  definition 
of  heresy,  that  it  is  an  error,  or  errors,  in  or  about  the  fun- 
damentals of  relioion,  maintained  with  stubbornness  and 
pertinacy  after  conviction  (for  the  main  received  by  most 
Protestant  divines),  will  be  no  way  suited  unto  that,  which 
was  before  given  of  idolatry,  and  is  as  commonly  received, 
being  indeed  much  more  clear,  as  shall  be  afterward  declared. 
That  this  latter  is  proper  and  suitable  to  those  scriptural 
descriptions,  which  we  have  of  heresy,  I  dare  not  assert ; 
but  being  received  by  them  who  urge  the  punishment 
thereof,  it  may  be  a  sufficient  ground  of  affirming,  that  those 
things  whose  definitions  are  so  extremely  different,  are  also 
very  distant  and  discrepant  in  themselves,  and  therefore  con- 
stitutions for  the  disposal  of  things  concerning  the  one,  can- 
not *  eo  nomine'  conclude  the  other.  Neither  is  the  inference 
any  stronger,  than  that  a  man  may  be  hanged  for  coveting, 
because  he  may  be  so  for  murdering. 

The  penal  constitutions  of  the  Judaical  policy  (for  so 
they  were,  which  yet  I  urge  not),  concerning  idolaters,  must 
be  stretched  beyond  their  limits,  if  you  intend  to  inwrap 
heretics  within  their  verge.  If  heretics  be  also  idolaters, 
as  the  Papists  (the  poor  Indians  who  worship  a  piece  of  red 
cloth,  the  Egyptians  who  adored  the  deities  which  grew  in 
their  own  gardens,  being  not  more  besotted  with  this  abomi- 
nation than  they,  who  prostrate  their  souls  unto,  and  lavish 
their  devotion  upon  a  piece  of  bread,  a  little  before  they  pre- 
pare it  for  the  draught,  so  casting  the  stumbling  block  of 
their  iniquities  before  the  faces  of  poor  heathens  and  Jews, 
causing  Averroes  to  breathe  out  his  soul,  in  this  expression 
of  that  scandal,  *  Quoniara  Christiani  manducant  Deum  quem 
adorant,  sit  anima  mea  cum  Philosophis),  I  say  then,  the 
case  seems  to  me  to  have  received  so  considerable  an  altera- 
tion, that  the  plea  of  forbearance  is  extremely  weakened,  as 


204  OF    TOLERATION. 

to  my  present  apprehension.     However,  for  the  present,  I 
remove  such  from  this  debate. 

5.  The  like  to  this  also  may  be  said  concerning  blasphemy, 
the  law  whereof  is  likewise  commonly  urged  in  this  cause. 
The  establishment  for  the  punishment  of  a  blasphemer  is  in 
Lev.  xxiv.  16.  Given  it  was  upon  the  occasion  of  the  blas- 
pheming and  cursing  of  the  son  of  an  Egyptian,  upon  his 
striving  and  contending  with  an  Israelite.  Being,  probably, 
in  his  own  apprehension,  wronged  by  his  adversary,  he  fell 
to  reviling  his  God.  The  word  here  used  to  express  his  sin, 
is  3p3  signifying  also  to  pierce,  and  is  twice  so  rendered, 
Isa.  xxxvi.  6.  Hab.  iii.  14.  Desperate  expressions  !  piercing 
the  honour  and  glory  of  the  Most  High,  willingly  and  wil- 
fully, were  doubtless  his  death-deserving  crime.  It  is  the 
same  word  that  Balak  used  to  Balaam,  when  he  would  have 
persuaded  him  to  a  deliberate  cursing  and  pouring  out  of  the 
imprecations  on  the  people  of  God;  Numb,  xxiii.  13,  14. 
A  resolved  piercing  of  the  name  and  glory  of  God,  with 
cursed  reproaches,  is  the  crime  here  sentenced  to  death. 
The  schoolmen  tells  us,  that  to  complete  blasphemy,  the 
perverse  affection  of  the  heart,  in  detestation  of  the  goodness 
of  God,  joined  with  the  reproaches  of  his  name,  is  required. p 
Which  how  remote  it  is  from  error  of  any  sort  (I  mean  within 
the  compass  of  them  whereof  we  speak),  being  a  pure  misap- 
prehension of  the  understanding,  embraced  (though  falsely), 
for  the  honour  of  God,  I  suppose  is  easily  conceived  ;  and  so 
consequently  that  the  argument  for  the  death  of  a  person 
erring,  because  he  came  off  no  easier  of  old  who  blasphemed, 
is  a  *  baculo  ad  angulum.' 

If  any  shall  say  that  blasphemy  is  of  a  larger  extent,  and 
more  general  acceptation  in  the  Scripture,  I  shall  not  deny 
it.  But  yet  that  that  kind  of  blasphemy  which  was  punish- 
able with  violent  death,  was  comprehensive  of  any  inferior 
crime,  I  suppose  cannot  be  proved.  However,  blasphemy 
in  the  Scripture  is  never  taken  in  any  place,  that  I  can  re- 
member, for  a  man's  maintaining  his  own  error;  but  for  bis 
revilino-,  and  speaking  evil  of  the  truth,  which  he  receiveth 
not:  and  so  Paul  before  his  conversion  was  a  blasphemer.'' 
Now  if  men,  to  whom  forbearance  is  indulged  in  by-paths 

p  Thom.  22aB.  g.  13.  a  1.  ad  lum. 
1  Actsxviii.  6.  xxvi.  11.  1  Tim.  i.  IS. 


OB"    TOLERATION,  205 

of  their  own,  shall  make  it  their  work  to  cast  dirt  on  the 
better  ways  of  truth,  it  is  to  me  very  questionable  whether 
they  do  not  offend  against  that  prime  dictate  of  nature,  for 
the  preservation  of  human  society,  '  Quod  tibi  fieri  non  vis, 
alteri  ne  feceris :'  and  for  such  I  will  be  no  advocate.  Neither 
can  indeed  the  law  of  blasphemy  be  impartially  urged  by  us 
in  any  case  of  heresy  whatsoever.     For, 

(1.)  The  penal  sanctions  of  the  laws  of  God  are  not  in 
England  esteemed  of  moral  equity,  and  perpetually  indispen- 
sable :  for  if  so,  why  do  adulterers  unmolested  behold  the 
violent  death  of  stealers? 

(.2.)  The  blasphemer  by  that  law  was  not  allowed  his 
clergy :  die  he  must  without  mercy,  no  room  being  left  for 
the  intervention  of  repentance,  as  to  the  removal  of  his  tem- 
poral punishment:  when  once  the  witnesses  garments  were 
rent  he  was  anathema.  But  in  case  of  any  heresy  repent- 
ance, yea,  recantation  is  a  sure  antidote  (at  least  for  once, 
so  it  is  among  the  Papists)  against  all  corporal  sufferings. 

6.  Neither  doth  that  place  in  Zechariah,  chap.  xiii.  3.  con- 
cerning the  running  through  of  the  false  prophet,  more  prove 
or  approve  of  the  punishment  of  death  to  be  inflicted  for 
misapprehensions  in  the  matters  of  religion  (and  if  it  proves 
not  that,  it  proveth  nothing;  for  slaying  is  the  thing  ex- 
pressed, and  certainly  if  proofs  be  taken  from  the  letter,  the 
letter  must  be  obeyed,  or  we  force  the  word  to  serve  our 
hypothesis)  than  that  place  of  John  x,  1.  'He  that  entereth 
not  by  the  door  is  a  thief  and  a  robber;'  which  Bellarmine 
strongly  urgeth  to  this  very  purpose,  because  thieves  and 
robbers  are  so  dealt  withal  righteously/  If  such  deduc- 
tions may  be  allowed,  it  will  be  easy  to  prove  'quidlibet  ex 
quolibet,'  at  any  time. 

If  the  letter  be  urged,  and  the  sense  of  the  letter  as  it 
lies  (indeed  the  figurative  sense  of  such  places  is  the  pro- 
per, literal  sense  of  them)  let  that  sense  alone  be  kept  to. 
Let  parents  then  pass  sentence,  condemn,  and  execute  their 
children,  when  they  turn  seducers;  and  that  in  any  kind 
whatsoever,  into  what  seduction  soever  they  shall  be  en- 

f  Bill.  lib.  deLaicis.  cap.  21. 
»  August,  de  util.  credcn.   csp.  3.  Tlioiii.  j)p.  q.  1  a.  10.    Zanch.   de  SS.  q.  13. 
cap.  '2.  reg.  10.  Tilen.  Syiitag.  Tiieol.  de  interpret.  S.  thes.  8.  Wliitak.  de  SS.  qu.  5. 
cap.  2.  Ariuin.  disput,  pri.  Tlics.  y.  1.  Ames.  Med.  Theol.  cap. 34.  Tlies.  22. 


206  OF    TOLERATIOjST. 

gaged,  be  it  most  pernicious,  or  in  things  of  less  concern- 
ment. The  letter  allows  of  none  of  our  distinctions ;  be 
they  convinced,  or  not  convinced  ;  obstinate,  or  not  obsti- 
nate, all  is  one  ;  so  it  must  be,  thrust  through,  and  slain  by 
their  parents,  must  they  fall  to  the  ground.  Only  observe, 
his  father  and  his  mother  that  begat  him  must  be  made 
magistrates,  prophets  with  unclean  spirits  be  turned  into 
heretics,  only  thrusting  through,  that  must  be  as  it  is  in  the 
letter ;  yea,  though  plainly  the  party,  of  whom  it  is  said, 
*Thou  shalt  not  live,'  ver.  3.  is  found  alive,  ver.  6.  Surely 
such  an  Orlean's  gloss  is  scarce  sufficient  to  secure  a  con- 
science in  slaying  heretics.  But  when  men  please,  this  whole 
place  shall  directly  point  at  the  discipline  of  the  churches,  and 
their  spiritual  censures  under  the  gospel,  curing  deceivers,  and 
bringing  them  home  to  confession  and  acknowledgment  of 
their  folly.     See  the  late  Annot.  of  the  Bible. 

7.  From  the  asserting  of  the  authority  and  description 
of  the  duty  of  the  magistrate,  Rom.  xiii.  the  argument  is 
very  easy  that  is  produced  for  the  suppressing,  by  external 
force,  of  erroneous  persons.  The  paralogism  is  so  foul  and 
notorious,  in  this  arguing.  He  is  to  suppress  evil  deeds ;  he- 
resy is  an  evil  deed,  therefore  that  also,  that  it  needs  no  con- 
futation. That  he  is  to  punish  all  evil  deeds  was  never  yet 
affirmed.  Unbelief  is  a  work  of  the  flesh,  so  is  coveting  ; 
one  the  root  sin,  against  the  first,  the  other  against  the  se- 
cond table;  yet  in  themselves  both  exempted  from  the  ma- 
gistrate's cognizance  and  jurisdiction.  The  evil  doers,  doubt- 
less, for  whose  terror  and  punishment  he  is  appointed,  are 
such  as  by  their  deeds  disturb  that  human  society,  the  de- 
fence and  protection  whereof  is  to  him  committed.  That 
among  the  number  of  these  are  errors,  the  depravations  of 
men's  understandings,  hath  not  yet  been  proved. 

8.  The  case  of  the  seducer,  from  Deut.  xiii.  is  urged  with 
more  shew  of  reason  than  any  of  the  others,  to  the  business 
in  hand ;  but  yet  the  extreme  discrepancies  between  the 
proof,  and  the  thing  intended  to  be  proved,  make  any  argu- 
mentation from  this  place,  as  to  the  matter  in  hand,  very  in- 
tricate, obscure,  and  difficult.     For, 

(1.)  The  person  here  spoken  of  pretends  an  immediate 
revelation  from  heaven :  he  pretends  dreams,  and  gives  signs 
and  wonders,  ver.  1.  and  so  exempts  his  spirit  from  any  re- 


OF    TOLERATION.  207 

gular  trial.  Heretics,  for  the  most  part,  offer  to  be  tried  by 
the  rule  that  is  in  '  medio,'  acknowledged  of  all ;  a  few  dis- 
tempered enthusiasts  excepted. 

(2.)  His  business  is  to  entice  from  the  worship  of  Je- 
hovah, not  in  respect  of  the  manner,  but  the  object,  ver.  5. 
All  heretics  pretend  the  fear  of  that  great  name. 

(3.)  The  accepting  and  owning  idol,  dunghill  gods  in  his 
room,  is  the  thing  persuaded  to,  ver.  2.  (and  those  were 
only  stocks  and  stones)  and  this  in  opposition  to  Jehovah, 
who  had  revealed  himself  by  Moses.  Heretics  worship 
him,  own  him,  and  abhor  all  thoughts  of  turning  away 
from  following  after  him,  according  to  their  erroneous 
apprehensions.  Manichees,  Marcionites,  Valentinians,  and 
such  like  names  of  infidels,  I  reckon  not  among  heretics; 
neither  will  their  brainsick  paganish  follies  be  possibly  com- 
prehended under  that  definition  of  heresy,  which  is  now  ge- 
nerally received.  Mahometans  are  far  more  rightly  termed 
heretics,  than  they. 

(4.)  This  seducer  was  to  die  without  mercy.  And  Ains- 
worth  observes  from  the  rabbins,  that  this  offender  alone 
had  traps  laid  to  catch  him;  and  were  he  but  once  overheard 
to  whisper  his  seduction,  though  never  so  secretly,  there  was 
no  expiation  of  his  transgression,  without  his  own  blood : 
but  now  this  place  is  urged  for  all  kind  of  restraint  and  pu- 
nishment ^whatsoever.  Now  where  God  requires  blood,  is 
it  allowed  to  man  to  commute  at  an  inferior  rate  ?  So  I  con- 
fess it  is  urged.  But  yet  what  lies  at  the  bottom,  in  the 
chambers  of  their  bellies,  who  plead  for  the  power  of  the 
magistrate  to  punish  erring  persons,  from  those,  and  such 
like  places  as  these,  is  too  apparent.  Blood  is  there :  swiftly 
or  slowly  they  walk  to  the  chambers  of  death. 

(5.)  Obstinacy  after  conviction,  turbulency,  &.c.  which 
are  now  laid  down  as  the  main  weights  that  turn  the  scale 
on  the  side  of  severity,  are  here  not  once  mentioned,  nor  by 
any  thing  in  the  least  intimated.  If  he  have  done  it,  yea,  but 
once,  openly,  or  secretly,  whether  he  have  been  convinced 
of  the  sinfulness  of  it  or  no,  be  he  obstinate,  or  otherwise, 
it  is  not  once  inquired,  die  he  must,  as  if  he  had  committed 
murder,  or  the  like  indispensable  death-procuring  crime. 
If  the  punishment  then  of  erring  persons  be  urged  from  this 
place,  all  consideration  of  their  conviction,  obstinacy,  per- 


208  OF    TOLERATION. 

tinacy,  must  be  laid  aside  :  the  text  allows  them  no  more 
plea  in  this  business,  than  our  law  doth  in  the  case  of  wil- 
ful murder. 

(6.)  Repentance  and  recantation  will,  in  the  judgment 
of  all,  reprieve  an  erring  person  from  any  sentence  of  any 
punishment  corporal  whatsoever;  and  many  reasons  may  be 
given,  why  they  should  so  do.  Here  is  no  such  allowance. 
Repent,  or  not  repent ;  recant,  or  not  recant ;  he  hath  no  sa- 
crifice of  expiation  provided  for  him,  die  he  must. 

(7.)  The  law  contains  the  sanction  of  the  third  command- 
ment, as  the  whole  was  a  rule  of  the  Jewish  polity  in  the  land 
of  Canaan.  This  amongst  us  is  generally  conceived  not 
binding,  as  such. 

(8.)  The  formal  reason  of  this  law  by  some  insisted  on  : 
because  he  sought  to  turn  a  man  from  Jehovah. 

[1.]  Is  offeree  only  in  this  case  of  the  object  whereunto 
seduction  tends,  viz.  strange  gods,  and  no  other. 

[2.]  Turning  from  Jehovah  respects  not  any  manner  of 
backsliding  in  respect  of  the  way  of  worship,  but  a  falling 
away  from  him  as  the  object  of  worship. 

Now  there  being  these  and  many  other  discrepancies 
hindering  the  cases  proposed  from  running  parallel,  I  profess, 
for  my  part,  I  cannot  see  how  any  such  evident  deductions 
can  possibly  be  drawn  from  hence,  as  to  be  made  a  bottom 
of  practice  and  acting  in  things  of  so  high  concernment. 
What  may  be  allowed  from  the  equity  of  those  and  the  like 
constitutions,  and  deduced  by  analogy  and  proportion  to  the 
business  in  hand,  I  shall  afterward  declare. 

II.  The  sum  of  what  is  usually  drawn  from  holy  writ, 
against  such  forbearance,  as  I  suppose  may  be  asserted,  and 
for  the  punishing  heretics  with  capital  punishments  being 
briefly  discussed ;  I  proceed,  in  the  next  place,  to  such  other 
general  observations  as  may  serve  to  the  farther  clearing  of 
the  business  in  hand,  and  they  are  these  that  follow. 

The  forbearance  of,  or  opposition  unto,  errors,  may  be 
considered  with  respect  either  unto  civil,  or  spiritual  ju- 
dicature. 

First,  For  the  latter,  it  is  either  personal,  or  ecclesiasti- 
cal, properly  so  called.  Personal  forbearance  of  errors,  in 
a  spiritual  sense,  is  a  moral  toleration  or  approbation  of 
them ;  so  also  is  ecclesiastical.    The  warrant  for  precedence 


OF    TOLERATION.  200 

against  them,  on  that  hand  is  plain  and  evident :  certainly 
this  way  no  error  is  to  be  forborne.  All  persons,  who  have 
any  interest  and  share  in  truth,  are  obliged  in  their  several 
ways  and  stations  to  an  opposition  unto  every  error.  An 
opposition  to  be  carried  on  by  gospel  mediums,  and  spiritual 
weapons.  Let  them,  according  as  they  are  called  or  oppor- 
tuned,  disprove  them  from  the  word,  *  contending  earnestly 
for  the  faith  once  delivered  unto  the  saints.'  Erring  per- 
sons are  usually  *  bono  animo,'  says  Salvian,  very  zealous 
to  propagate  their  false  conceptions ;  and  shall  the  children 
of  truth  be  backward  in  her  defence?  Precepts  unto  this  as 
a  duty,  commendations  of  it,  encouragements  unto  it,  are 
very  frequent  in  the  gospel.  Alike  is  this  duty  incumbent 
on  all  churches  walking  to  the  rule.  The  spiritual  sword  of 
discipline  maybe  lawfully  sheathed  in  the  blood  of  heresies. 
No  spiritual  remedy  can  be  too  sharp  for  a  spiritual  disease. 
When  the  cure  is  suited  to  the  malady,  there  is  no  danger 
of  the  application.  And  this  is  not  denied  by  any.  He  that 
submits  himself  to  any  church  society,  does  it  *ea  lege,'  of 
being  obedient  to  the  authority  of  Christ  in  that  church, 
in  all  its  censures.  '  Volenti  non  fit  injuria.'  Error  is  of- 
fensive, and  must  be  proceeded  against.  Examples  and 
precepts  of  this  abound  in  the  Scriptures.  The  blood  of 
many  erring  persons,  I  doubt  not,  will  one  day  have  a  '  Quo 
warranto'  granted  them,  against  their  (as  to  the  particulars 
in  debate)  orthodox  slayers,  who  did  it  to  promote  the  ser- 
vice of  God.  Let  them  not  fear  an  after  reckoning,  who 
use  the  discipline  of  Christ,  according  to  his  appointment. 

This  being  considered,  the  occasion  of  a  most  frequent 
paralogism  is  removed.  If  errors  must  be  tolerated,  say 
some,  then  men  may  do  what  they  please,  without  control. 
No  means,  it  seems,  must  be  used  to  reclaim  them.  But  is 
gospel  conviction  no  means?  Hath  the  sword  of  discipline 
no  edge?  Is  there  no  means  of  instruction  in  the  New  Testa- 
ment established,  but  a  prison  and  a  halter?  Are  the  ham- 
mer of  the  word,  and  the  sword  of  the  Spirit,  which  in  days 
of  old  broke  the  stubbornest  mountains,  and  overcame  the 
proudest  nations,  now  quite  useless?  God  forbid!  Were 
the  churches  of  Christ  established  according  to  his  appoint- 
ment, and  the  professors  of  the  truth  so  knit  up  'in  the 
unity  of  the  spirit  and  bond   of  peace,'  as  they  ought  to  be, 

VOL.   XV.  P 


210  OF    TOLERATION. 

and  were  in  the  primitive  times;  I  am  persuaded  those  de- 
spised instruments  would  quickly  make  the  proudest  heretic 
to  tremble.  When  the  churches  walked  in  sweet  communion, 
giving  each  other  continual  account  of  their  affairs,  and 
warning  each  other  of  all,  or  any  such  persons,  as  either  in 
practice,  or  doctrine,  walked  not  with  a  right  foot  (as  we 
have  examples  in  Clem.  Epist.  ad  Corinth,  the  churches  of 
Vienna  and  Lyons  to  those  of  Asia,  Euseb.  of  Ignatius  to 
several  persons  and  churches,  of  Irenaeus  to  Victor.  Euseb. 
Dionysius  to  Stephen,  ibid,  and  the  like),  heretics  found 
such  cold  entertainment,  as  made  them  ashamed,  if  not 
weary  of  their  chosen  wanderings.  But  this  is  not  my  pre- 
sent business. 

Secondly,  There  is  an  opposition,  or  forbearance,  in  re- 
ference to  a  civil  judicature,  and  procedence  of  things, 
which  respecteth  errors  in  a  real  sense,  as  to  the  inflicting, 
or  not  inflicting  of  punishment  on  religious  delinquents. 
And  this  is  the  sole  thing  under  debate,  viz. 

Whether  persons  enjoying  civil  authority  over  others, 
being  intrusted  therewithal,  according  to  the  constitutions 
of  the  place  and  nation,  where  the  lot  of  them  both,  by  pro- 
vidence is  fallen,  are  invested  with  power  from  above,  and 
commanded  in  the  word  of  God,  to  coerce,  restrain,  punish, 
confine,  imprison,  banish,  hang,  or  burn,  such  of  those  per- 
sons under  their  jurisdiction,  as  shall  not  embrace,  profess, 
believe,  and  practise  that  truth  and  way  of  worship  which 
is  revealed  unto  them  of  God :  or  how  far,  into  what  degrees, 
by  what  means  in  any  of  these  ways  may  they  proceed  ? 

The  general  propositions  and  considerations  of  the  penal 
laws  of  God,  which  were  before  laid  down,  have,  as  I  sup- 
pose, left  this  business  to  a  naked  debate  from  the  word  of 
truth,  without  any  such  prejudices  on  either  part,  as  many 
take  from  a  misapprehension  of  the  mind  of  God  in  them ; 
and  therefore,  by  the  reader's  patience,  I  shall  venture  upon 
the  whole  anew,  as  if  no  such  arguments  had  ever  been  pro- 
posed for  the  affirmative  of  the  question  in  hand,  not  de- 
clining the  utmost  weight  that  is  in  any  of  them,  according 
to  equity  and  due  proportion.  And  here  first  I  shall  give 
in  a  few  things, 

(1.)  To  the  question  itself. 

(2.)  To  the  manner  of  handling  it. 


OF    TOLERATION.  21  I 

(1.)  To  the  question  itself.     For  lierein  I  suppose, 
[1.]  That  the  persons  enjoying  authority  do  also  enjoy 
the  truth,  which  is  to  the  advantage  of  the  aflBrmative. 

[2.]  That  their  power  in  civil  things  is  just  and  unques- 
tionable, which  also  looks  favourably  on  that  side. 

[3.]  That  non-toleration  makes  out  itself  in  positive  in- 
fliction of  punishment;  which  is  so,  or  is  nothing.  Casting 
men  out  of  protection,  exposing  them  to  vulgar  violence,  is 
confessedly  unworthy  of  men  representing  the  authority  of 
God,  and  contrary  to  the  whole  end  of  their  trust. 

(2.)  To  the  manner  of  handling  this  question  among  per- 
sons at  variance.     And  here  I  cannot  but  observe, 

[1.]  That  if  I  have  taken  my  aim  aright,  there  is  no  one 
thing  under  debate  amongst  Christians,  that  is  agitated  with 
more  confidence,  and  mutual  animosity  of  the  parties  liti- 
gant ;  each  charging  other  with  dreadful  inferences,  streams 
of  blood,  and  dishonour  to  God,  flowing  out  from  tiieir 
several  persuasions.  So  that  ofttimes  instead  of  a  fair  dis- 
pute, you  meet  on  this  subject  with  a  pathetical  outcry,  as 
though  all  religion  were  utterly  contaminated  and  trampled 
under  foot,  if  both  these  contradictory  assertions  be  not  era- 
braced.  Now  seeing  that  in  itself  it  is  a  thing  wherein  the 
gospel  is  exceedingly  sparing,  if  not  altogether  silent,  cer- 
tainly there  must  be  a  farther  interest  than  of  judgment 
alone,  or  else  that  very  much  prejudicated  with  corrupt 
affections,  or  men  could  not  possibly  be  carried  out  with  so 
much  violence,  upon  supposed  self-created  consequences, 
wherewith  in  this  cause  they  urge  one  another. 

[2.]  That  generally  thus  much  of  private  interest  ap- 
pears in  the  several  contesters,  that  non-toleration  is  the 
opinion  of  the  many,  and  these  enjoining  the  countenance 
of  authority  ;  toleration  of  the  oppressed,  who  always  "o 
under  the  name  of  the  faction,  or  factions,  the  unavoidable 
livery  of  the  smaller  number  professing  away  of  worship  by 
themselves,  be  it  right  or  wrong.  1  do  not  desire  to  lay 
forth  the  usual  deportment  of  men,  seeking  the  suppressing 
of  others  differing  from  them,  towards  those  in  authority. 
It  is  but  too  clearly  made  out  by  daily  experience.  If  they 
close  with  them,  they  are  '  custodes  utriusque  tabulae,'  the 
chnrches  nursing  fathers,  &c.  what  they  please;  but  if  they 

p  2 


212  OF    TOLERATION'. 

draw  back,  for  want  of  light  or  truth,  to  serve  them,  logs 
and  storks  find  not  worse  entertainment  from  frogs,  than 
they  from  some  of  them.  Such  things  as  these  may,  nay 
ought  to  be,  especially  heeded  by  every  one,  that  knows 
what  influence  corrupt  affections  have  upon  the  judgments 
of  men,  and  would  willingly  take  the  pains  to  wipe  his  eyes 
for  the  discerning  of  the  truth. 

These  things  premised,  I  assert,  that 

Non-toleration  in  the  latitude,  which  is  for  persons  in 
authority  enjoying  the  truth  (or  supposing  they  do  enjoy  it) 
to  punish  in  an  arbitrary  way,  according  to  what  they  shall 
conceive  to  be  condign,  men,  who  will  not  forsake  their  own 
convictions,  about  any  head  or  heads  of  Christian  religion 
whatsoever,  to  join  with  what  they  hold  out,  either  for  be- 
lief or  worship,  after  the  using  of  such  ways  of  persuasion 
as  they  shall  think  fit,  is  no  way  warranted  in  the  gospel ; 
nor  can  any  soundproof  for  such  a  course  be  taken  from  the 
Old  Testament. 

The  testimonies  out  of  the  law,  which  1  can  apprehend 
to  have  any  colour  or  appearance  of  strength  in  them,  with 
the  examples  approved  of  God,  that  seem  to  look  this  way, 
1  considered  at  our  entrance  into  this  discourse. 

I  speak  of  punishing  in  an  arbitrary  way,  for  all  instances 
produced  to  the  purpose  in  hand,  that  speak  of  any  punish- 
ment, mention  nothing  under  death  itself;  which  yet,  at 
least  in  the  first  place,  is  not  aimed  at  by  those  that  use 
them  in  our  days,  as  I  suppose.  Now  some  divines  of  no 
small  name,  maintain,  that  God  hath  not  left  the  imposition 
of  punishment  in  any  measure  to  the  wills  of  men. 

Some  arguments  for  the  proof  of  the  former  assertion  as 
laid  down,  I  shall  in  due  place  make  use  of;  for  the  present, 
I  desire  to  commend  to  the  serious  pondering  of  all  Chris- 
tians in  general,  especially  of  those  in  authority,  these  en- 
suing considerations. 

1.  That  it  is  no  privilege  of  truth  to  furnish  its  assertors 
with  this  persuasion,  that  the  dissenters  from  it  ought  forci- 
bly to  be  opposed,  restrained,  puiiished. 

No  false  religion  ever  yet  in  the  world  did  enthrone  itself 
in  the  minds  of  men,  enjoining  a  civil  sovereignty  over  the 
persons  of  others,  but   it   therewithal  commanded    them, 


OF    TOLERATIOX.  213 

under  pain  of  neglect  and  contempt  of  itself,  to  crush  any 
underling  worship  that  would  perk  up  in  inferior  con- 
sciences. 

The  old  heathens  carried  their  gods  into  the  war  (as  did 
the  Philistines,  1  Chron.  xiv.  12.  and  the  Israelites  the  ark 
with  heathenish  superstition,  1  Sam.  iv.  3.)  to  whom  they 
ascribed  the  success  they  obtained;  and  in  requital  of  their 
kindness,  they  forced  the  dunghill  deities  of  the  conquered 
nations,  to  attend  the  triumph  of  their  victorious  idols  ;  and 
unless  they  adopted  them  into  the  number  of  their  own  gods, 
all  farther  worship  to  them  was  forbidden.  Hence  were 
these  inventions  among  the  old  Romans,  by  spells  and  en- 
chantments to  entice  away  a  deity  from  any  city  they  be- 
sieged (they  being  as  expert  at  the  getting  of  a  devil,  as  To- 
bias's Raphael,  or  the  present  Romanists  at  his  fumigation) 
by  which  means  they  shrived  into  the  honour  of  having 
thirty  thousand  unconquered  idols,'  and  deserved  worthily 
that  ciiange  of  their  city's  epithet,  from  liriTOfxri  oiKovfjivrig, 
to  fTTtrojUTj  Sfto-zSaijuovtac,  which  it  justly  inheriteth  to  this 
very  day.  Rabshakeh's  provocation  to  the  example  of  the 
gods  of  the  nations,  2  Kings  xviii.  33,  34.  and  the  Roman 
senate's  consultation  concerning  the  admitting  of  Christ  to 
a  place  among  their  idols,  that  he  might  have  been  freely 
worshipped  (their  consent  being  prevented,  by  his  almighty 
providence,  who  will  not  be  enrolled  among  the  vilest  works 
of  his  most  corrupted  creatures)  do  both  declare  this  thing. 

Now  not  to  speak  of  Cain,  who  seems  to  me  to  have  laid 
the  foundation  of  that  cruelty,  which  was  afterward  inserted 
into  the  church's  orthodoxies,  by  the  name  of  Hsereticidium ; 
we  find  the  four  famous  empires  of  the  world  to  have  drank 
in  this  persuasion  to  the  utmost,  of  suppressing  all  by  force 
and  violence,  that  consented  not  to  them  in  their  way  of 
worship. 

Nebuchadnezzar,  the  *  crown  of  the  golden  head,'  set  up 
a  furnace  with  an  image ;  and  a  negative  answer  to  that 
query,  Do  you  not  serve  my  gods,  nor  worship  my  image  ? 
served  to  cast  the  servants  of  the  living  God  into  the  midst 
of  the  fire;  Dan.iii. 

Daniel's  casting  into  the  lion's  den,  chap.  vi.  shews  that 

'  Varro  in  Augustiii.  de  civit.  Dei. 


214  OF    TOLERATION. 

the  Persian  silver  breast  and  arms,  did  not  want  iron  hands, 
to  crush  or  break  the  opposers  of,  or  dissenters  from,  their 
religious  edicts. 

And  though  we  find  not  much  of  the  short-lived  founder 
of  the  Grecian  dominion  ;  yet  what  was  the  practice  of  the 
branches  of  that  empire,  especially  in  the  Syrian  and  Egyp- 
tian sprouts,  the  books  of  the  Maccabees,  Josephus,  and 
others  do  abundantly  manifest. 

For  the  Romans,  though  their  judgment  and  practice, 
which  fully  and  wholly  are  given  over  from  the  dragon  to 
the  beast  and  false  prophet,  be  written  in  the  blood  of  thou- 
sands of  Christians,  and  so  not  to  be  questioned;  yet  that 
it  may  appear,  that  we  are  not  the  only  men  in  this  genera- 
tion, that  this  wisdom  of  punishing  dissenters  was  not  born 
with  us,  I  shall  briefly  give  in  what  grounds  they  proceeded 
on,  and  the  motives  they  had  to  proceed  as  they  did. 

(1.)  First  then  they  enacted  it  as  a  law,  that  no  religious 
worship  should  be  admitted  or  practised  without  the  con- 
sent, decree,  and  establishment  of  the  senate.  Mention  is 
made  of  a  formal  law  to  this  'purpose  in  Tertullian,  Apol. 
cap.  5.  though  now  we  find  it  not.  The  foundation  of  it 
was  doubtless  in  that  of  the  twelve  tables ;  '  Separatim  nemo 
habessit  Deos,  neve  novos,  sed  ne  advenas,  nisi  publico  as- 
citos,  privatim  colunto  :'  *  Let  none  have  gods  to  himself, 
neither  let  any  privately  worship  new  or  strange  deities, 
unless  they  be  publicly  owned  and  enrolled.'  And  that  it 
was  their  practice,  and  in  the  counsels  of  the  wisest  amongst 
them,  appears  in  that  advice  given  by  Maecenas  to  Augustus, 
in  Dion  Cassius  :  '  To  fxlv  ^HOviravTr]  Travrwc  civtoq  tb  ai[5ov 
Kara  to.  Trarpta,  »cai  roug  aXXovg  rifx^v  avajKaZs'  rovg  St  Brj  ^evt- 
Z,ovTagTi  irepi  avro, koi  fiicrei  Kol  koAq^e,  firj  juovov  ruiv  ^ewv  evEKa, 
a)v  KaTa<ppovr)(Tag  owS'  aXXow  av  Jivog  jr^wTifAijcrHev,  aXX'  on 
Kaiva  Tiva  Baifiovia  ot  toiovtoi  avTeiacjiipovTtg  iroXkovg  avaTrei- 
Oovcriv  aWoTpiovofXHV'  kok  tovtov  koi  avvh)jxoaiai  koi  avaraaeig, 
(Tutpiai  r£  yiyvovrai,  airsp  r^Kicfra  iJ.ovap-\iq.  avfi(j)ipei'  '  Worship,' 
saith  he,  *  the  divine  power  thyself  according  to  the  constitu- 
tions of  thy  country,  always,  and  at  all  times,  and  compel 
others  so  to  honour  it:  but  hate  and  punish  those  who  in- 
troduce foreign  religions,  not  only  for  the  gods'  sake,  whom 
he  who  contemneth  will  regard  nothing  else,  but  because 


OF    TOLERATION,  215 

such,  introducing  new  deities,  do  persuade  many  to  trans- 
gress [or  to  change  affairs],  whence  are  conjurations,  sedi- 
tions, private  societies,  things  no  way  conducing  to  mo- 
narchy.' Hist.  Rom.  1.  52. 

Hence  doubtless  was  that  opposition,  which  Paul  met 
withal  in  divers  of  the  Roman  territories.  Thus  at  Athens 
(though,  as  I  suppose,  they  enjoyed  there  their  own  laws 
and  customs,  very  suitable  as  it  should  seem  to  those  of  the 
Romans)  preaching  Jesus,  he  was  accused  to  be  *  a  setter 
forth  of  sti'ange  gods ;'  Acts  xiv.  For  although,  as  Strabo 
observeth  of  the  Athenians,  that  publicly  by  the  authority  of 
the  magistrates,  TroXXa  twv  ^bvikCov  hpCjv  iraptdi^avTOj  '  they 
received  many  things  of  foreign  worships ;'  yet  that  none 
might  attempt  any  such  things  of  themselves,  is  notorious 
from  the  case  of  Socrates,  who,  as  Laertes  witnesseth,  was 
condemned,  as  ovg  filv  vofxit^ei  3'touc  V  iroXig  ov  vojut^ovra,  tre- 
pa^l  Kaiva  Sai/xovia  eltrrjyovfxivov,  '  one  who  thought  not  those 
to  be  gods,  whom  the  city  thought  so  to  be,  but  brought  in 
certain  new  deities.'  Hence,  I  say,  was  Paul's  opposition, 
and  his  haling  to  Mars  hill.  Without  doubt  also  this  was 
the  bottom  of  that  stir  and  trouble  he  met  withal  about  Phi- 
lippi.  It  is  true,  private  interest  lay  in  the  bottom  with 
the  chief  opposers,  but  this  legal  constitution  was  that 
which  was  plausibly  pretended.  Acts  xvi.  21.  *  They  teach 
customs  which  are  not  lawful  for  us  to  receive,  neither  to  ob- 
serve, being  Romans  :'  ovk  t^tari  'Pwiaaioig,  '  it  is  not  lawful 
for  us  Romans*  to  receive  the  religion  they  hold  out,  because 
statutes  are  made  amongst  us  against  all  religious  worship 
not  allowed  by  public  authority.  Let  Calvin's  short  annota- 
tion on  that  place  be  seen.  Gallio's  refusing  to  judge  be- 
tween Jews  (as  he  thought)  in  a  Jewish  controversy,  is  no 
impeachment  of  this  truth  :  had  it  been  about  any  Roman 
establishment,  he  would  quickly  have  interposed.  Now  this 
law  amongst  them  was  doubtless,  *  fundi  Christiani  cala- 
mitas.' 

This  then  in  the  first  place  was  enacted,  that  no  worship 
should  be  admitted,  no  religion  exercised,  but  what  received 
establishment  and  approbation  from  them,  who  supposed 
themselves  to  be  intrusted  with  authority  over  men  in  such 
things.  And  this  power  of  the  dragon  was  given  over  to  the 
beast  and  false  prophet.  The  antichristian  power  succeed- 
ing in  the  room  of  the  paganish,  the  pope   and   councils 


216  Of    TOLERATION. 

of  the  emperors  and  senate,  it  was  quickly  confirmed  that 
none  should  be  suffered  to  live  in  peace,  who  received  not 
his  mark  and  name;  Rev.  xiii.  16,  17.  Whereunto,  for  my 
part,  I  cannot  but  refer  very  many  of  those  following  imperial 
constitutions,  which  were  made  at  first  against  the  opposers 
of  the  church's  orthodoxism,  but  were  turned  against  the  wit- 
nesses of  Jesus  in  the  close. 

(2.)  This  being  done,  they  held  out  the  reasons  of  this 
establishment.  I  shall  touch  only  one  or  two  of  them,  which 
are  still  common  to  them,  who  walk  in  the  same  paths  with 
them. 

[1.]  Now  the  first  was.  That  toleration  of  sundry  ways 
of  worship,  and  several  religions,  tends  to  the  disturbance  of 
the  commonwealth,  and  that  civil  society,  which  men  under 
the  same  government  do,  and  ought  to  enjoy.  So  Cicero  tells 
us,  lib.  2.  De  leg.  '  Suosque  Deos,  aut  novos,  aut  alienigenas 
coli,  confusionem  habet,'  &,c.  It  brings  in  confusion  of  reli- 
gion and  civil  society.  The  same  is  clearly  held  out  in  that 
counsel  of  Maecenas  to  Augustus  before  mentioned.  '  They,' 
saith  he,  'who  introduce  new  deities,  draw  many  into  inno- 
vations, whence  are  conspiracies,  seditions,  conventicles,  no 
way  profitable  for  the  commonwealth.' 

[2.]  The  other  main  reason  was.  That  hereby  the  gods, 
whom  they  owned  and  worshipped,  were  dishonoured  and 
provoked  to  plague  them.  That  this  was  continually  in 
their  mouths  and  clamours,  all  the  acts  at  the  slaying  of  the 
martyrs,  the  rescripts  of  emperors,  the  apologies  of  the 
Christians,  as  Tertullian,  Justin  Martyr,  Arnobius,  Minutius 
Fehx,  do  abundantly  testify.  All  trouble  was  still  ascribed 
to  their  impiety,  upon  the  firstbreakingoutof  any  judgment, 
as  though  the  cause  of  it  had  been  the  toleration  of  Christians, 
presently  the  vulgar  cry  was  '  Christianos  ad  Leones,'  Now 
that  those  causes  and  reasons  have  been  traduced  to  all  those, 
who  have  since  acted  the  same  things,  especially  to  the  em- 
peror's successor  at  Rome,  needs  not  to  be  proved.  With  the 
power  of  the  dragon,  the  wisdom  also  is  derived.  See  that 
great  champion.  Cardinal  Bellarmine,  fighting  with  these  very 
weapons.  Lib.  de  Laicis,  cap.  21.  And  indeed,  however  illus- 
trated, improved,  adorned,  supported,  flourished,  and  sweet- 
ened, they  are  the  sum  of  all  that  to  this  day  hath  been  said 
in  the  same  case. 

(3.)  Having  made  a  law,  and  supported  it  with   such 


OF    TOLERATION.  217 

reasons  as  these,  in  proceeding  to  the  execution  of  the  pe- 
nalty of  that  law,  as  to  particular  persons  (which  penalty 
beino-,  as  now,  arbitrary,  was  inflicted  unto  banishment,  im- 
prisonment, mine-digging,  torturing  in  sundry  kinds,  maim- 
ing, death,  according  to  the  pleasure  of  the  judges),  they 
always  charged  upon  those  persons,  not  only  the  denying 
and  opposing  their  own  deities,  religion,  and  worship  ;  but 
also,  that  that  which  they  embraced,  was  foolish,  absurd, 
detestable,  pernicious,  sinful,  wicked,  ruinous  to  common- 
wealths,  cities,   society,  families,  honesty,  order,  and   the 
like.     If  a  man  should  go  abcrut  to  delineate  the  Christian 
religion,  by  the  lines  and  features  drawn  thereof,  in  the  in- 
vectives and  accusations  of  their  adversaries,  he  might  justly 
suppose,  that  indeed  that  was  their  god,  which  was  set  up  at 
Rome  with  this  inscription,   '  DEUS  CHRISTIANORUM 
ONONYCHITES :'  being  an  image  with  ass's  ears,  in  a 
gown,  claws  or  talons  upon  one  foot,  with  a  book  in  his  hand. 
Charged  they  were  that  they  worshipped  an  ass's  head,  which 
impious  folly  first  fastened   on  the  Jews  by  Tacitus,  Hist, 
lib.  5.  cap.  1.  in  these  words,  '  EfRgiem  animalis,  quo  mon- 
strante,   errorem  sitimque  depulerant,  penetrali   sacravere' 
(having  before  set  out  a  feigned  direction  received  by  a  com- 
pany of  asses),  which  lie   had   borrowed  from   Appion,  a 
railing  Egyptian  of  Alexandria,'  was  so  ingrafted  in  their 
minds,  that  no  defensative  could   be  allowed.     ^The  sun, 
the   cross,   *  sacerdotis   genitalia,'  were    either  really   sup- 
posed, or  impiously  imposed  on  them,  as  the  objects  of 
their  worship.     The  blood  and  flesh  of  infants,  at  Thyestean 
banquets,  was  said  to  be  their  food  and  provision  ;  promis- 
cuous lust,  with  incest,  their  chiefest  refreshment.     Such 
as  these  it  concerned   them  to  have  them  thought  to  be, 
being  resolved    to   use   them,  as  if  they  were   so  indeed. 
Hence  I  am  not  sometimes  without  some  suspicion,  that 
many  of  the  impure  abominations,  follies,  villanies,  which 

"  Josepli.  ad.  App.  lib.  1. 
'  Moses  iiovos  ritus  contrariosque  cneleris  iiiortalibus  indidit.  Profana  illic 
omnia,  (jua;  apiid  nos  sacra;  rursimi  coruiessa  apud  illos,  quae  nobis  incesta.  Pro  ■ 
jectissinia  ad  libidineni  gens  alinnaruni  coiicubituin  abstinent,  inter  se  nihil  illicitiim. 
Tacitus  (de  Juda-is)  Hist.  lib.  5.  Jiidaios,  impulsore  Chresto  quotidie  tuinulluantes 
Roma  expulit,  falsely  and  foolishly.  Suet.  Claud,  cap.  25.  Quaesitissiniis  pcenis 
afficiebat,  quos  per  liagitia  invisos  vulgiis  Christiaiios  appcllabat.  Tac.  An.  lib.  15. 
Afflicli  supplicii.s  (>liristiani,  genus  liuininum  superstitioiiis  nova;  ac  ninlefica;.  Snelun. 
in  N'crone,  cap.  16. 


218  OF    TOLERATION. 

are  ascribed  unto  the  primitive  heretics,  yea,  the  very 
Gnostics  themselves  (upon  whom  the  filth  that  lies  is  be- 
yond all  possible  belief"),  might  be  feigned  and  imposed,  as 
to  a  great  part  thereof.  For  though  not  the  very  same,  yet 
things  as  foolish  and  opposite  to  the  light  of  nature,  were  at 
the  same  time  charged  on  the  most  orthodox. 

But  you  will  say,  they  who  charged  these  things  upon 
the  Catholics,  were  Pagans,  enemies  of  God  and  Christ ; 
but  these  who  so  charged  heretics,  were  Christians  them- 
selves. And  so  say  I  also,  and  therefore  for  reverence  of 
the  name  (though  perhaps  I  could),  I  say  no  more.  But 
yet  this  I  say,  that  story  which  you  have  in  Minutius  Felix 
(or  Arnobius  8.  book  apologetical),  of  the  meeting  of  Chris- 
tians, the  drawing  away  of  the  light  by  a  dog  tied  to  the 
candlestick,  so  to  make  way  for  adulteries  and  incests,  I 
have  heard  more  than  once  told  with  no  small  confidence  of 
Brownists  and  Puritans.  Hath  not  this  very  same  course 
been  taken  in  latter  ages  ?  Consult  the  writings  of  Waldensis, 
and  the  rest  of  his  companions,  about  Wickliffe  and  his  fol- 
lowers ;  see  the  occasion  of  his  falling  off  from  Rome  in  our 
own  chronicles,  in  Fabian  of  old,  yea,  and  Daniel  of  late, 
to  gratify  a  popish  court;  of  Eckius,  Hosius,  Staphylus, 
Bolsecte,  Bellarmine,  and  the  rest,  who  have  undertaken  to 
pourtray  out  unto  us  Luther  and  Calvin,  with  their  followers  ; 
and  you  will  quickly  see,  that  their  great  design  was  to  put 
on  (as  they  did  upon  the  head  of  John  Huss  at  the  council 
of  Constance,  when  he  was  led  to  the  stake)  the  ugly  vizard 
of  some  devilish  appearance,  that  under  that  form  they  might 
fit  them  for  fire  and  fagot.  And  herein  also  is  the  polity  of 
the  dragon  derived  to  the  false  prophet,  and  a  colour  tem- 
pered for  persecutors  to  imbrue  their  hands  in  the  blood  of 
martyrs. 

This  was  the  old  Roman  way,  and  I  thought  it  not  amiss 
to  cautionate  those,  enjoying  truth  and  authority,  that  if  it 
be  possible,  they  may  not  walk  in  their  steps  and  method. 
The  course  accounted  so  sovereign  for  the  extirpation  of 
error  was,  as  you  see,  first  invented  for  the  extirpation  of 
truth. 

2.  I  desire  it  maybe  observed,  that  the  general  issue  and 
tendance  of  unlimited,  arbitrary  persecution,  or  punishing 

»  Epiphan.  lom.  "2.  lib.  1.  Hzer.  26. 


OF    TOLERATION.  219 

for  conscience  sake  (because  in  all  ages,  ot  irXdovtg  kokoi, 
and  the  worst  of  men  have  set  at  the  upper  end  of  the  world, 
for  the  most  part  more  false  worshippers  having  hitherto 
enjoyed  authority  over  others,  than  followers  of  the  Lamb), 
hath  been  pernicious,  fatal,  and  dreadful  to  the  profession 
and  professors  of  the  gospel,  little,  or  not  at  all  serviceable 
to  the  truth. 

I  have  heard  it  averred  by  a  reverend  and  learned  per- 
sonage, that  more  blood  of  heretics  hath  been  shed  by 
wholesome  severity,  in  the  maintenance  of  the  truth,  and 
opposition  unto  errors,  than  hath  been  shed  of  the  witnesses 
of  Jesus,  by  the  sword  of  persecution,  in  the  hands  of  he- 
retics and  false  worshippers.  An  assertion,  I  conceive,  under 
favour,  so  exceedingly  distant  from  the  reality  of  the  thing 
itself,  that  I  dare  take  upon  me,  against  any  man  breathing, 
that  in  sundry  Christian  provinces,  almost  in  every  one  of 
the  west,  more  lives  have  been  sacrificed  to  the  one  idol 
Haereticidium,  of  those  that  bear  witness  to  the  truth,  in  the 
belief  for  which  they  suffered,  than  all  the  heretics  properly 
so  called,  that  ever  were  slain  in  all  the  provinces  of  the 
world,  by  men  professing  the  gospel.  And  I  shall  give  that 
worthy  divine,  or  any  other  of  his  persuasion,  his  option 
among  all  the  chiefest  provinces  of  Europe,  to  tie  me  up 
unto  which  they  please.  He  that  shall  consider  that  above 
sixty  thousand  persons  were  in  six  years,  or  little  more,  cut 
off  in  a  judicial  way,  by  duke  D'Alva  in  the  Netherlands,  in 
pursuit  of  the  sentence  of  the  inquisition,  will  conclude  that 
there  is  '  causa  facilis'  in  my  hand. 

The  ancient  contest  between  the  Homoousians  and  the 
Arians,  the  first  controversy  the  churches  were  agitated 
withal,  after  they  enjoyed  a  Christian  magistrate  (and  may 
justly  be  supposed  to  be  carried  on  to  the  advantage  of 
error,  beyond  all  that  went  before  it,  because  of  the  civil 
magistrates  interesting  themselves  in  the  quarrel),  was  not 
carried  out  to  violence  and  blood,  before  the  several  per- 
suasions lighted  on  several  dominions  and  state  interests  : 
as  between  the  Goths,  Vandals,  and  the  rest  of  their  com- 
panions on  one  side,  who  were  Arians  ;  and  the  Romans  on 
the  other.  In  all  whose  bickerings,  notwithstanding  the 
honour  of  severity  did  still  attend  the  Arians,  especially  in 
Africk,  where  they  persecuted  the  Catholics  with   horrible 


220  OF    TOLERATION. 

outrage  and  fury  :  five  thousand  at  one  time  were  barba- 
rously exposed  to  all  manner  of  cruel  villany.  Some  erup- 
tions of  passion  had  been  before  among  emperors  themselves, 
but  still  with  this  difference,  that  they  who  arianized  carried 
the  bell  for  zeal  against  dissenters.  Witness  Valens,  who 
gave  place  in  persecution  to  none  of  his  pagan  predecessors, 
killing,  burning,  slaying,  making  havoc  of  all  orthodox  pro- 
fessors. Yea,  perhaps,  that  which  he  did,  at  least  was  done 
by  the  countenance  of  his  authority,  at  Alexandria,  upon  the 
placing  in  of  Lucius  an  Arian  in  the  room  of  Athanasius, 
thrusting  Peter  besides  the  chair,  who  was  rightly  placed 
according  to  the  custom  of  those  times  ;  perhaps,  I  say,  the 
tumults,  rapes,  murders,  then  and  there  acted,  did  outgo 
what  before  had  been  done  by  the  Pagans  :  see  Theodoret, 
Eccles.  Hist.  lib.  4.  cap.  22.  It  were  tedious  to  pursue  the 
lying,  slandering,  invectives,  banishments,  deaths,  tumults, 
murders,  which  attend  this  council  all  along,  after  once  they 
began  to  invoke  the  help  of  the  emperors  one  against  an- 
other. Yet  in  this  space  some  magistrates,  weary  with  per- 
secuting ways,  did  not  only  abstain  practically  from  force 
and  violence,  as  most  of  the  orthodox  emperors  did,  but  also 
enacted  laws,  for  the  freedom  of  such  as  dissented  from  them. 
Jovianus,  a  pious  man,  grants  all  peace,  that  will  be  peace- 
able ;  offended  only  with  them,  who  would  offev  violence  to 
others.  Socrates  Eccles.  Hist.  lib.  4.  cap.  21.  Gratianus 
makes  a  law,  whereby  he  granted  liberty  to  all  sects,  but 
Manichees,  Photinians,  and  Eunomians.  Sozom,  Eccles. 
Hist.  lib.  7.  cap.  1.  Many  more  the  like  examples  might  be 
produced. 

The  next  difference  about  the  worship  of  God,  to  the 
Arian  and  its  branches,  that  was  controverted  in  letters  of 
blood,  was  about  images,  and  their  worship ;  in  which, 
though  some  furious  princes,  in  opposition  to  that  growing 
idolatry,  which  by  popes,  bishops,  priests,  and  especially 
monks,  was  in  those  days,  violently  urged,  did  mingle  some 
of  their  blood  with  their  sacrifices;  yet  not  to  the  tithe  al- 
most of  what  the  Iconolatrse  getting  uppermost  returned 
upon  them  and  their  adherents. 

This,  if  occasion  were,  might  be  easily  demonstrated  from 
Paulus  Diaconus,  and  others.  After  this,  about  the  year 
850,  about  which  time  the  Iconolatras  having  ensnared  the 


OF     rOLEKATlON.  221 

west  by  polity  (the  posterity  of  Charles  the  Great,  who  had 
stoutly  opposed  the  worship  of  images,  complying  with  the 
popes,  the  fathers  of  that  worship,  for  their  own  ends),  and 
wearied  the  east  by  cruelty,  that  contest  growing  towards 
an  end,  the  whole  power  of  punishing  for  religion  became 
subservient  to  the  dictates  of  the  pope,  the  kings  of  the  earth 
giving  their  power  to  the  beast  (unto  which  point  things  had 
been  working  all  along);  from  thence,  I  say,  until  the  death 
of  Servetus  in  Geneva,  the  pursuit  of  Gentilis,  Blandrata, 
and  some  other  madmen  in  Helvetia,  for  the  space  well  nigh 
of  seven  hundred  years,  the  chiefest  season  of  the  reign  of 
Satan  and  antichrist,  all  punishing  for  religion  was  managed 
by  the  authority  of  Rome,  and  against  the  poor  witnesses  of 
Jesus,  prophesying  in  sackcloth  in  the  several  regions  of  the 
west.  And  what  streams  of  blood  were  poured  out,  what 
millions  of  martyrs  slain  in  that  space,  is  known  to  all. 
Hence  Bellarmine  boastelh  that  the  Albigenses  were  extin- 
guished by  the  sword.  De  Laic.  cap.  22.  It  is  true  there 
were  laws  enacted  of  old  by  Theodosius,  Valentinian,  Mar- 
tian, as  C.  De.  h.ereticis,  1.  Manichseis,  1.  Arriani.  1.  Unicui- 
que,  which  last  provideth  for  the  death  of  seducers  ;  but  yet 
truly,  though  they  were  made  by  Catholics,  and  in  the  favour 
of  Catholics,  considering  to  what  end  they  were  used,  I  can 
look  upon  them  no  otherwise,  but  as  very  bottom  stones  of 
the  tower  of  Babel. 

This  then  in  its  latitude  proving  so  pernicious  to  the  pro- 
fession of  the  gospel,  having  for  so  long  driven  the  woman 
into  the  wilderness,  and  truth  into  corners,  being  the  main 
engine  whereby  the  tower  of  Babel  was  built,  and  that  which 
at  this  day  they  cry  grace  unto,  as  the  foundation  stone  of 
the  whole  antichristian  fabric,'  we  had  need  be  cautious 
what  use  we  make  (as  one  terms  it  well)  of  the  broom  of  an- 
tichrist, to  sweep  the  church  of  Christ.  Whether  that  we 
are  in  the  truth,  and  they  blinded  with  error,  of  whom  we  have 
spoken,  be  a  sufficient  plea,  we  shall  see  anon.  In  the  mean 
time  we  may  do  well  to  remember  what  Lewis  the  Twelfth  of 
France  said,  yea  swore,  concerning  the  inhabitants  of  Mi- 
rindol,  whom,  by  the  instigation  of  his  prelates,  he  had  or- 
dered to  be  slain,  when  news  was  brought  him,  what  was 
their  conversation  and  way  of  life  :  '  Let  them  be  heretics  if 

>■  Becanus  de  fide  liaereticis  servanda.  Bell,  de  Laicis,  &c. 


222  OF    TOLEUA'MON. 

you  please/  saith  he.  '  but  assuredly  they  are  better  than  1, 
and  my  Catholics.'  Take  heed  lest  the  punished  be  better 
than  the  punishers. 

Let  me  add  to  this  observation  only  this.  That  the  at- 
tempt to  suppress  any  opinions  whatsoever  by  force,  hath  been 
for  the  most  part  fruitless.     For  either  some  few  particular 
persons  are  proceeded  against,  or  else  greater  multitudes  : 
if  some  particulars  only,  the  ashes  of  one  hath  always  proved 
the  seed  of  many  opinionatists.     Examples  are  innumerable ; 
take  one,  which  is  boasted  of,  as  a  pattern  of  severity  taken 
from  antiquity.     About  the  year  390,  Priscillianus,  a  Ma- 
nichee,  and  a  Gnostic,  by  the  procurement  of  Ithacius  and 
Idacius,  two  bishops,  was  put  to  death  by  Maximus,  an 
usurping  emperor,  who  ruled  for  a  season,  having  slain  Gra- 
tianus ;  as  that  kind  of  men  vi^ould  always  close  with  any 
authority  that  might  serve  their  own  ends.     Now  w^hat  was 
the  issue  thereof?    Martinus,  a  catholic  bishop,  renounces 
their  communion  who  did  it.     The  historian  that  reports  it, 
giving   this  censure   of  the   whole  :  '  Sic  pessimo  exemplo 
sublati  sunt  homines  luce  indignissimi :'  though  the  men 
(Priscillian  and  his  companions)  were  most  unworthy  to  live, 
yet  their  sentence  of  death  was  most  unjust.     But  no  mat- 
ter for  this.  Was  not  the  heresy  suppressed  thereby?    See 
what  the  same  historian,  who  wrote  not  long  after,  and  was 
able  to  testify  the  event,  says  of  it  :^  '  Non  solum  non  re- 
pressa  est  haeresis,  sed  confirmata,  et  latius  propagata  est,' 
&c.  'The  heresy  was  so  far  from  being  suppressed  hereby, 
that  it  was  confirmed  and  propagated.'     His  followers,  who 
before  honoured  him  as  a  saint,  now  adore  him  as  a  martyr. 
The  like  in  all  ages  hath  been  the  issue  of  the  like  endea- 
vours. 

But  now,  if  this  course  be  undertaken  against  multitudes, 
what  is  or  hath  been  the  usual  end  of  such  undertakings  ? 
Take  some  examples  of  late  days.  Charles  the  Fifth,  the  most 
mighty  emperor  of  Germany,  undertakes  by  violence  to  ex- 
tirpate the  Lutherans  and  Calvinists  out  of  the  empire. 
After  a  tedious  war,  the  death  of  many  thousands,  the  wast- 
ing of  the  nation,  in  the  close  of  all,  himself  is  driven  out  of 
Germany,  and  the  business  left  much  where  it  began.  Sleid. 
Com.  Philip  of  Spain,  will  needs  force  the  inquisition  upon 

'  Severus  Sulpitius,  lib.  2.  Eccles.  Hist. 


OF    TOLERATION.  223 

the  Netherlands.  What  is  the  issue  ?  After  the  expense  of  an 
ocean  of  blood,  and  more  coin  than  would  have  purchased 
the  country  twice  over,  his  posterity  is  totally  deprived  of 
all  sovereignty  over  those  parts. 

Patrick  Hamilton  and  George  Wishart  are  put  to  death 
in  Scotland,  by  the  procurement  of  a  cardinal ;  the  cardinal 
is  instantly  murdered  by  some  desperate  young  men,  and  a 
war  raised  there  about  religion,  which  was  never  well  qui- 
eted, until  having  hunted  their  queen  out  of  her  native  king- 
dom, she  had  her  head  chopped  off  in  England.^  The  wars, 
seditions,  tumults,  murders,  massacres,  rapes,  burnings,  &c. 
that  followed  the  same  attempt  in  France,  cannot  be  thought 
of  without  horror  and  detestation.  Neither  knew  those 
things  any  end,  until  the  present  forbearance  was  granted. 
Instances  might  be  multiplied,  but  these  things  are  known 
to  all.  If  any  shall  say.  All  these  evils  followed  the  attempt- 
ing to  suppress  truth,  not  error:  I  shall  answer  him  another 
time,  being  loath  to  do  it,  unless  compelled.  Only  for  the 
present  I  shall  say,  that  error  hath  as  much  right  to  a  force- 
able  defence,  as  truth. 

3.  To  stir  us  up  yet  farther  to  a  serious  consideration  of 
the  grounds  and  reasons  which  are  laid  down  for  the  inflict- 
ing of  punishment  upon  any  for  exorbitancies  in  things  of 
religion  (upon  what  hath  been  said)  the  perpetual  coinci- 
dence of  the  causes  by  them  held  forth,  who  pretend  to  plead 
for  just  severity,  with  their  pretences  who  have  acted  unjust 
persecution,  would  be  well  heeded. 

The  position  is  laid  down  in  general  on  both  sides.  That 
erring  persons  are  so  and  so  to  be  dealt  withal :  that  such 
is  the  power  and  duty  of  the  magistrate  in  such  cases.  The 
definition  of  heresy  is  agreed  on  for  the  main;  only  the  Pa- 
pists place  the  church's  determination,  where  others  thrust 
in  the  heretic's  conviction,  a  thing  much  more  obscure  to  by- 
standers and  j  udges  also.  The  appellations  wherewith  truth 
persecuted,  and  error  pursued,  are  clothed  still  the  same. 
The  consequences  urged  on  all  sides  of  dishonour  to  God, 
trouble  to  the  state,  and  the  like,  not  at  all  discrepant.  The 
arguments  for  the  one  and  other,  for  the  most  part  the 
same.  Look  what  reasons  one  sect  gives  for  the  punishino- 
of  another,  the  names  being  changed  are  retorted.     He  blas- 

»  History  of  Reformation  in  Scotland. 


224  OF    TOLERATION. 

phemeth  to  the  heretic,  who  chargeth  blasphemy  upon  him. 
We  use  no  other  arguments,  cite  no  other  texts,  press  no 
other  consequences  for  the  punishing  of  other  heretics,  than 
the  Papists,  the  wisest  heretics  breathing,  do  for  the  punish- 
ment of  us. 

No  colour,  no  pretence,  but  hath  been  equally  used  in  all 
hands.  None  can  say.  This  is  mine.  To  Luther's  objection, 
that  the  church  of  Christ  never  burned  a  heretic,  for  Huss 
and  Jerome  Avere  none ;  Bellarmine  answers,  they  were  he- 
retics to  them  Catholics,  which  did  suffice.  De  Laic.  cap.  21. 
And  indeed  this  vicissitude  of  things  is  very  pernicious.  All 
Christians  almost  are  heretics  to  some  enjoying  authority  (as 
Salvian  said  the  case  was,  between  the  Homoousians  and 
Arians  in  his  time),  and  most  of  those  enjoying  authority  are 
persuaded  it  is  their  duty  to  suppress  them,  whom  they  ac- 
count heretics,  and  answerably  have  more  or  less  acted  ac- 
cording to  this  persuasion,  until  by  blood,  wars,  and  horrid 
devastations  of  nations,  some  of  them  have  been  wearied. 
From  the  first  Croisade  against  the  Albigenses,  through  the 
war  of  theHussites  under  Zisca  and  the  Procopii, those  dread- 
ful massacres  before  recounted,  what  a  stage  of  blood  hath 
Europe  been  made  upon  this  account?  I  desire  that  to  this 
point  the  declaration  of  the  Netherlands,  at  the  beginning 
of  their  troubles  (whom  Bellarmine  affirms  to  have  petitioned 
for  liberty  of  conscience,  as  he  was  writing  de  Hsereticidio, 
the  thing  being  long  before  granted  at  Spira,  at  the  conven- 
tion of  the  states  of  the  empire,  in  the  year  1526.)  may  be 
seriously  considered. 

4.  For  the  necessity  of  courses  of  extremity  against  er- 
roneous persons  for  the  upholding  '  the  faith  once  delivered 
to  the  saints,'  and  the  keeping  the  churches  in  peace,  it  doth 
not  appear  to  me  to  be  so  urgent  as  is  pretended. 

For  three  hundred  years  the  church  had  no  assistance 
from  any  magistrate  against  heretics ;  and  yet  in  all  that 
space  there  was  not  one  long-lived,  or  far-spreading  heresy, 
in  comparison  of  those  that  followed.  As  the  disease  is 
spiritual,  so  was  the  remedy  which  in  those  days  was  applied, 
and  the  Lord  Jesus  Christ  made  it  effectual.  The  Christians 
also  of  those  days  disclaimed  all  thoughts  of  such  proceed- 
ings. The  expressions  of  the  most  ancient,  as  Polycarpus, 
Ignatius,   Irenaeus,  concerning  heretics,  are  sharp  and  cut- 


or    TO  IE  RATION.  225 

ting;  their  avoiding  of  them  beino  admonished  precise  and 
severe;  their  confutations  of  them  laborious  and  diligent; 
their  church  censures  and  ejections  piercing  and  sharp ; 
communion  amongst  the  churches  close,  exact,  and  carefully- 
preserved,  so  that  a  stubborn  heretic  was  thrust  out  of 
Christian  society.  But  for  corporal  punishment  to  be  in- 
flicted on  them,  in  their  writings  not  a  syllable.  Until 
Augustine  was  changed  fiom  his  first  resolution  and  per- 
suasion, by  the  madness  of  donatistical  Circumcellians,  this 
doctrine  had  but  poor  footing  in  antiquity.  And  whether 
his  reasons  as  to  this  point  be  convincing,  let  any  impartial 
man  read  his  Epistle  50.  and  determine.  What  some  say. 
The  Christians  would  have  been  of  another  mind,  had  they 
enjoyed  Christian  magistrates,  is  so  suited  to  our  present 
frame  and  temper,  but  so  unworthy  of  them,  that  I  should 
wrong  them  by  a  defensative.  What  was  their  sense  of  them 
in  a  spiritual  way  is  clear.  John,  they  say,  would  not  abide 
in  a  bath  where  Cerinthus  the  heretic  infected  with  Judaism 
and  Paganism  was ;  saying,  Let  us  depart,  lest  the  building 
fall  on  us  where  Cerinthus  is.  Iren.  lib.  3,  cap.  3.  Euseb. 
Eccles.  Hist.  lib.  3.  cap.  25.  Marcion  meeting  Polycarpus, 
and  asking  him  whether  he  knew  him,  or  acknowledged 
him;  his  answer  was,  '  Yea,  to  be  the  first-born  of  the  devil.' 
Euseb.  lib.  4.  cap.  14.  Ignatius's  epistles  are  full  of  the 
like  expressions.  Irenaeus  says,  he  would  have  no  words 
with  them,  lib.  3.  cap.  3.  Tertullian's  books  testify  for  him 
at  large,  with  what  keenness  of  spirit  he  pursued  the  heretics 
of  his  days,  though  before  the  end  of  them  he  had  the  un- 
happiness  to  be  almost  one  himself.  Cyprian  cries  out, 
'Nulla  cum  talibus  convivia,  nulla  colloquia,  nulla  cora- 
mercia  misceantur.'  Epist.  3.  ad  Cornel.  '  Neither  eat,  nor 
talk,  nor  deal  with  them.'  Antonius  the  hermit  leaves  tes- 
timony when  he  was  dying,  *  That  he  never  had  peaceable 
conference  with  them  all  his  days.'  Vita  Anton,  inter  Oper. 
Athan.  Surely  had  these  men  perceived  the  mind  of  God 
for  their  bodily  punishment,  they  would  not  have  failed  to 
signify  their  minds  therein;  but  truly  their  expressions  hold 
out  rather  the  quite  contrary.  Tovg  fxtaovvTag  rov  ^ebv, 
fiiaiiv  xpri  koX  v/xag,  koX  lirl  toiq  exupolg  avrov  £KTr)Kea^ai'  oh 
filv  KOI  TVirreiv  avrovg,  Koi  BtioKUv,  KaOtog  to.  t^vrj  to.  fi?i  d^ora 
Tov  Kvpiov  KoX  ^tov,  aWa.i)(ppovg  fxlv  riytla^uL  koX  \(i)pi(Te<r^ai 
VOL.   XV.  Q 


226  OF    TOLERATION. 

an  dvrCyv,  says  Ignatius,  Epist.  ad  Philad.  'Count  theni 
enemies,  and  separate  from  them  who  hate  God  ;  but  for 
beating  or  persecuting  them,  that  is  proper  to  the  heathen 
who  know  not  God,  nor  our  Saviour;  do  not  you  so.*  Ter- 
tullian  in  very  many  places  lays  down  general  maxims  tend- 
ing to  more  liberty  than  is  now  pleaded  for.  One  or  two 
places  may  be  pointed  at :  '  Videte  ne  et  hoc  ad  irreligiosi- 
tatis  elogium  concurrat,  adimere  libertatem  religionis,  et 
interdicere  optionem  divinitatis,  ut  non  liceat  mihi  colere 
quern  velira,  sed  cogar  colere  quem  nolim.  Nemo  se  ab 
invito  coli  vellet,  ne  homo  quidem.'  Apol.  cap.  23.  And 
again  to  Scapula  the  governor  of  Carthage,  to  dissuade  him 
from  the  persecution  he  intended  :  '  Tamen  humani  juris  et 
naturalis  potestatis  est  unicuique  quod  putaverit  colere,  nee 
alii  obest,  aut  prodest  alterius  religio:  sed  nee  religionis  est 
cogere  religionem,  quae  sponte  suscipi  debeat,  non  vi ;  cum 
et  hostiaa  ab  animo  libenti  expostulantur :  ita  et  si  nos 
compuleritis  ad  sacrificandum,  nihil  prsestabitis  diis  vestris, 
ab  invitis  enim  sacrificia  non  desiderabunt.'  And  I  desire 
to  know,  whether  that  which  he  maketh  to  be  the  plea  of 
Christians,  may  not  also  be  used  by  all  erring  persons. 
'  Totum  quod  in  nos  potestis,  nostrum  est  arbitrium.  Certe 
si  velim,  Christianus  sum,  tune  ergo  me  damnabis,  si  dam- 
nari  velim.  Cum  vero  quod  in  me  potes,  nisi  velim,  non 
potes,  jam  meae  voluntatis  est  quod  potes,  non  tuse  potes- 
tatis.' Apol.  cap.  ult.  Hence  was  that  query  of  Lactantius  : 
'  Quis  imponet  mihi  necessitatem  aut  credendi  quod  nolim, 
aut  quod  velim  non  credendi  ?  And  long  after  these  Gregory 
of  Rome,  lib.  2.  Epist.  52.  tells  us,  '  Nova  et  inaudita  est 
ista  prsedicatio,  quae  verberibus  exigit  fidem ;'  to  beat  in 
faith  with  stripes,  was  then  a  new  kind  of  preaching.  These 
and  the  like  were  their  expressions. 

It  is  true,  in  the  three  first  centuries  many  fond,  foolish, 
corrupt  opinions  were  broached  by  sundry  brainsick  men  ; 
but  they  laid  little  hold  of  the  churches,  kept  themselves  in 
the  breasts  of  some  few  disorderly  wanderers,  and  did  very 
little  promote  the  mystery  of  iniquity  :  but  afterward,  when 
the  Roman  emperors,  and  the  great  men  of  the  earth,  under 
and  with  them,  began  to  interpose  in  the  things  of  religion, 
arid  were  mutually  wooed,  instigated,  and  provoked  by  the 
parties  at  variance  (as  indeed  it  is  a  shame  to  consider  upon 


OF    TOLEKATION'.  227 

aU  meetings,  assemblies,  disputes,  councils,  what  running, 
what  flatterino;,  what  insinuation  at  court  were  used  on  all 
hands),  what  root  did  divers  heresies  take,  how  far  were  they 
propagated?  Witness  Arianism  which  had  almost  invaded 
the  whole  world. 

Furthermore,  by  the  ways  which  were  invented  oft  from 
the  rule,  for  the  extirpation  of  errors,  when  by  the  instiga- 
tion of  prelates,  the  emperors  were  (to  their  own  ruin)  per- 
suaded to  them,  the  man  of  sin  walked  to  his  throne.  Those 
very  laws,  edicts,  and  declarations,  which  were  obtained 
against  erring  persons,  did  the  bishops  of  Rome  invert  and 
use  against  all  the  witnesses  of  Jesus.  The  devil  durst  not 
be  so  bold  as  to  employ  that  his  grand  agent  in  his  appren- 
ticeship against  the  saints  ;  but  he  first  suffers  him  to  ex- 
ercise his  hand  against  heretics,  intending  to  make  use  of 
him  afterward  to  another  purpose.  In  most  of  those  con- 
tests, which  the  Roman  pontiffs  had  with  their  fellow-bishops, 
by  which  they  insensibly  advanced  their  own  supremacy, 
it  was  the  defence  of  Catholics  they  undertook,  as  in  the 
case  of  Athanasius  and  others. 

Neither  did  the  Christians  of  old  at  once  step  into  the 
persuasion  of  punishing  corporally  in  case  of  religion.  Con- 
stantine  makes  a  decree  at  first,  Ttjv  eXev^epiav  ^prjaKuag 
oi»K  apvviTcov  tivat,  'that  liberty  of   worship  is  not  to  be 
denied,  and  therefore  the  Christians,  as  others,  should  have 
liberty  to  keep  the  faith  of  their  religion  and  heresy.'  Euseb. 
Eccles.  Hist.  lib.  10.  cap.  5.     And  in   the  same  edict  he 
saith  (how  truly  I  know  not,  but  yet  great  Constantine  said 
it),  'That  it  is  most  certain,  that  this  is  conducing  to  the 
peace  of  the  empire,  that  free  option  and  choice  of  religion 
be  left  to  all.'     Afterward,  when  he  began  a  little  farther  to 
engage  himself  in  the  business  of  religion,  being  indeed 
wearied  with  the  petitions  of  bishops  and  their  associates, 
for  the  persecution  of  one  another,  what  troubles  in  a  few 
years  did  he  intricate  himself  withal?    Perplexed  he  was  in 
his  spirit  to  see  the  untoward  revengefulness  of  that  sort  of 
people;   insomuch  that  he  writes  expressly  to  them,  being 
assembled  in  council  at  Tyre,  '  That  they  had  neither  care 
of  the  truth,  nor  love  to  peace,  nor  conscience  of  scandal, 
nor  would  by  any  means  be  prevailed  on  to  lay  down  their 
malice  and  animosities.'  Socrat.  Hist.  lib.  1.  cap.  22.     At 

Q  2 


228  OF    TOLERATION. 

length  an  Arian  priest  curries  favour  with  his  sister  Con- 
stantia:  she  gets  him  into  the  esteem  of  her  brother:  after 
some  insinuations  of  his,  new  edicts,  new  synods,  new  re- 
callings,  new  banishments  of  other  persons,  follow  one  upon 
the  neck  of  another.  Ruffin.  Eccles.  Hist.  lib.  1.  cap.  11. 
And  when  this  knack  was  once  found  out  of  promoting  a 
sect  by  imperial  favour,  it  is  admirable  to  consider,  how 
those  good  princes,  Constantine  and  his  sons,  were  abused, 
misled,  enraged,  engaged  into  mutual  dissentions,  by  the 
lies,  flatteries,  equivocations  of  such  as  called  themselves 
bishops.  Ruffin.  lib.  1.  cap.  15,  16,  &.c.  As  also  how  soon 
with  the  many  the  whole  business  of  religion  was  hereupon 
turned  into  a  matter  of  external  pomp  and  dominion.     But 
it  is  besides  my  purpose  to  rake  into  that  hell  of  confusion, 
which  by  this  means  brake  in  upon  the  churches  in  suc- 
ceeding ages.     Only  for  the  following  imperial  edicts  and 
constitutions  in  the  behalf  of  the  faith  catholic,  and  for  the 
punishing  of  erring  persons,  I  desire  to  observe, 

(1.)  That  the  emperors  were  stirred  up  to  them  by  turbu- 
lent priests,  and  aspiring  prelates.  Let  the  pope's  letters 
to  them  witness  this.    Leo  E  ,  st.  75.  &,c. 

(2.)  That  they  were  still  bottomed  upon  such  and  such 
councils,  that  were  not  to  be  opposed  or  spoken  against, 
when  all  of  them  were  spent  for  the  most  part  about  things 
quite  besides  and  beyond  the  Scripture  (as  feastings,  and 
fastings,  and  bishops'  jurisdictions) ;  and  some  of  them  were 
the  very  ulcers,  and  impostumations  of  Christian  religion,  as 
those  of  Nice  and  Ephesus,  both  the  second;  and  in  general 
all  of  them  the  sea,  upon  which  the  whore  exalted  her  seat 
and  throne.  And  these  things  did  those  good  men,  either 
deceived  by  the  craft  of  heretics,  or  wearied  by  the  impor- 
tunity of  the  orthodox. 

And  yet  notwithstanding  all  this  (as  I  shall  afterward 
declare),  I  cannot  close  with  that  counsel  which  Themistius 
a  philosopher  gave  to  Valens  the  emperor,  and  am  most  ab- 
horrent from  the  reason  of  his  counsel,  viz.  'That  he  should 
let  all  sects  alone,  because  it  was  for  the  glory  of  God  to  be 
honoured  with  diversities  of  opinions  and  ways  of  worship.' 
Yet  though  this  reason  be  false  and  impious,  yet  the  advice 
itself  was  well  conducing  at  that  time  to  the  peace  of  the 
churches,  something  qualifying  the  spirit  of  that  heretical 


OF    TOJ.ERATlOiV.  229 

emperor,  who  before  had  cruelly  raged  against  all  orthodox 
professors  of  the  Deity  of  Christ.    Socrat.  lib.  4.  cap.  27. 

5.  Lastly,  add  unto  all  that  hath  been  said,  *  vice  coro- 
nidis,'  for  the  use  of  such  as  enjoying  authority,  may  have 
misapprehensions  of  some  truths  of  Christ,  a  sad  considera- 
tion concerning  the  end  and  issue,  which  the  Lord  in  his 
righteous  judgment  hath  in  all  ages  given  to  j)ersecutors  and 
persecution. 

Nero  (of  whom  says  Tertullian,  '  Tali  dedicatore  gaudet 
sanguis  Christianus'),  who  was  the  first  that  employed  the 
sword  against  our  religion,  being  condemned  by  the  senate 
to  be  punished  *  more  majorum,'  slew  himself,  with  this  ex- 
probration  of  his  own  sordid  villany,  '  Turpiter  vixi,  tur- 
pius  morior.'  Sueton.  in  Ner.  Domitian,  the  inheritor  of  his 
rage  and  folly,  murdered  in  his  own  house  by  his  servants. 
Idem  in  Domit.  Trajan,  by  a  resolution  of  his  joints,  numb- 
edness  of  body,  and  a  choking  water,  perished  miserably. 
Dio  Cassius  de  Traj.  This  is  he,  whose  order  not  to  seek 
out  Christians  to  punishment,  but  yet  to  punish  them  ap- 
pearing, you  have  in  his  epistle  to  Pliny,  a  provincial  go- 
vernor under  him  ;  Plin.  Epist.  97.  which  though  commended 
by  Eusebius,  Eccles.  Hist.  lib.  3.  cap.  30.  yet  is  canvassed 
by  Tertullian,  as  a  foolish,  impious,  wicked  constitution, 
Apol.  cap.  2.  Hadrian  perishing  with  a  flux,  and  casting  of 
blood,  paid  some  part  of  the  price  of  the  innocent  blood 
which  he  had  shed.  ^Elius  Spart.  in  Had.  Severus  poisoned 
himself,  to  put  an  end  to  his  tormenting  pains.  Jul.  Capitol. 
Maximinus,  with  his  son  yet  a  child,  was  torn  in  pieces  of 
the  soldiers,  all  crying  out,  '  That  not  a  whelp  was  to  be  left 
of  so  cursed  a  stock.*  Decius  having  reigned  scarce  two 
years,  was  slain  with  his  children.  Euseb.  lib.  7.  cap.  1. 
Valerian  being  taken  by  Sapores  king  of  Persia,  was  carried 
about  in  a  cage,  and  being  seventy  years  old,  was  at  length 
flayed  alive.  Euseb.  lib.  7.  cap.  9.  Another  Valerian,  of 
the  same  stamp  with  his  brother  and  kindred,  was  murdered 
at  Milan.  Dioclesian  being  smitten  with  madness,  had  his 
palace  consumed  with  fire  from  heaven,  and  perished  mise- 
rably. The  city  of  Alexandria,  in  the  time  of  Gallienus, 
was  for  its  persecution  so  wasted  with  variety  of  destroying 
plagues  and  judgments,  that  the  whole  number  of  its  inha" 
bitants  answered  not  the  gray-headed  old  men  that  were  in 


230  OF    TOLERATION. 

it  before.  Dionys,  apud  Euseb.  lib.  7.  cap.  20.  What  was 
the  end  of  Julian,  is  known  to  all.  Now  truly  of  many  of 
these  we  might  well  say,  as  one  of  old  did,  *  Quales  Irape- 
ratores  V  As  Trajan,  Hadrian,  Severus,  Julian,  what  excellent 
emperors  had  they  been,  had  they  not  been  persecutors  ? 
And  all  this,  says  Tertullian,  is  come  to  pass,  that  men 
might  learn  fxrj  3*£o/iax£tv.  He  that  desires  to  see  more  of 
this,  let  him  consult  Tertul.  Apol.  et  ad  Scap.  Euseb.  Eccles. 
Hist.  lib.  7.  cap.  21.  August,  de  civit.  Dei,  lib.  18.  cap.  52. 
Eutrop.  lib.  8.  It  would  be  tedious  to  descend  to  examples 
of  latter  ages,  our  own  and  the  neighbour  nations  do  so 
much,  too  much,  abound  with  them.  Let  this  that  hath  been 
spoken  suffice  to  cautionate  mortal  men,  how  they  meddle 
with  the  vessels  of  the  sanctuary. 

But  now  may  some  say.  What  will  be  the  issue  of  this 
discourse  ?  Do  you  then  leave  every  one  at  liberty  in  the 
things  of  God  ?  Hath  the  magistrate  nothing  to  do  in  or  about 
religion?  Is  he  to  depose  the  care  thereof?  Shall  men,  ex- 
asperated in  their  spirits  by  different  persuasions,  be  suffered 
to  devour  one  another  as  they  please  ? 

III.  I  have  only  shewed  the  weakness  of  those  grounds, 
which  some  men  make  the  bottom  of  their  testimonies, 
against  the  toleration  of  any  thing,  but  what  themselves 
conceive  to  be  truth  ;  as  also  taken  away  the  chief  of  those 
arguments,  upon  which  such  a  proceeding  against  erring 
persons  is  bottomed,  as  tends  to  blood  and  death:  what 
positively  the  civil  magistrate  may,  nay,  ought  to  do,  in 
the  whole  business  of  religion,  comes  in  the  next  place 
to  be  considered,  being  the  third  and  last  part  of  our 
discourse. 

Now  my  thoughts  unto  this  I  shall  hold  out  under  these 
three  heads. 

1.  What  is  the  magistrate's  duty  as  to  the  truth,  and  per- 
sons professing  it. 

2.  What  in  reference  to  the  opposers  and  revilers  of  it. 

3.  What  in  respect  of  dissenters  from  it. 

1.  I  shall  begin  with  the  first,  which  to  me  is  much  of 
chiefest  importance. 

His  power,  or  rather  his  duty  herein,  I  shall  hold  out  in 
these  ensuing  propositions. 

(I.)  As  all  men  in  general,  so  magistrates,  even  as  such. 


OF    TOLERATION.  231 

are  bound  to  know  the  mind  and  will  of  God,  in  the  things 
which  concern  his  honour  and  worship.  They  are  bound, 
I  say,  to  know  it.  This  obligation  lies  upon  all  creatures 
capable  of  knowing  the  Creator,  answerably  to  that  light 
which  of  him  they  have,  and  the  means  of  revelation  which 
they  do  enjoy.  He,  of  whom  we  speak,  is  supposed  to  have 
that  most  sovereign  and  supreme  of  all  outward  teachings, 
the  word  of  God,  with  such  other  helps  as  are  thereby  re- 
vealed, and  therein  appointed ;  so  as  he  is  bound  to  know 
the  will  of  God  in  every  thing  him  concerning ;  wherein  he 
fails,  and  comes  short  of  the  truth,  it  is  his  sin ;  the  defect 
being  not  in  the  manner  of  the  revelation,  but  in  the  cor- 
ruption of  his  darkened  mind.  Now  that  he  is  to  make  this 
inquiry,  in  reference  to  his  calling,  is  evident  from  that  of 
David,  2  Sam.  xxiii.  3.  '  He  that  ruleth  over  men  must  be 
just,  ruling  in  the  fear  of  the  Lord.'  This  fear  is  only  taught 
by  the  word.  Without  a  right  knowledge  of  God,  and  his 
mind,  there  can  be  no  true  fear  of  him.  That  command  also, 
for  the  Jewish  magistrate,  to  study  it  day  and  night,  and  to 
have  the  book  of  the  law  continually  before  him,  because  it 
was  the  rule  of  that  civil  polity,  whereof  he  was  under  God 
the  head  and  preserver,  by  analogy  confirmeth  this  truth ; 
Deut.  xviii. 

(2.)  If  he  desire  this  wisdom  sincerely,  and  the  Lord 
intend  him  *  as  a  light  of  the  morning,  as  a  rising  sun,  a 
morning  without  clouds,'  to  his  people,  doubtless  he  will 
reveal  himself  to  him,  and  teach  him  his  mind ;  as  he  did 
David  and  Solomon,  and  other  holy  men  of  old.  And  as  to 
this,  I  shall  only  with  due  reverence  cautionate  the  sons  of 
men,  that  are  exalted  in  government  over  their  brethren, 
that  they  take  heed  of  a  lifted  up  spirit,  the  greatest  closer 
of  the  heart  against  the  truth  of  God.  He  hath  promised 
to  teach  the  humble,  and  the  lowly  in  mind;  the  proud 
he  beholdeth  afar  off.  Is  not  this  the  great  reason  that  the 
rulers  believe  not  on  him,  and  the  nobles  lay  not  their  necks 
to  the  yoke  of  the  Lord,  even  because  their  hearts  are 
lifted  up  within  them,  and  so  lie  in  an  unteachable  frame 
before  the  Lord  ? 

(3.)  The  truth  being  revealed  to  them,  and  their  own 
hearts  made  acquainted  therewith,  after  their  personal  en- 
gagements to  the  practice  of  the  power  of  godliness,  ac- 


232  OF    TOLERATION. 

cording  to  the  *  revelation  of  God  in  the  face  of  Jesus 
Christ,'  three  things  are  incumbent  on  him  in  reference 
thereunto. 

[1.]  That  according  to  the  measure  of  its  revelation  unto 
him  he  declare,  or  take  care  that  it  be  declared  unto  others, 
even  all  committed  to  his  governing  charge.  The  general 
equity  that  is  in  the  obligation  of  'strengthening  others, 
when  we  are  confirmed,'  desirino-  them  to  be  like  ourselves 
in  all  participation  of  grace  from  God,  the  nature  of  true 
zeal  for  the  glory  and  name  of  the  Lord,  are  a  sufficient 
warrant  for  this,  yea,  demand  the  performance  of  this  duty. 
So  Jehoshaphat,  being  instructed  in  the  ways  of  God,  sent 
princes  and  priests  to  teach  it  in  all  the  cities  and  towns 
of  Judah  ;  2  Chron.  xvii.  8 — 10.  As  also  did  Hezekiah  ; 
2  Chron.  xxx.  6 — 8.     Let  this  then  be  our  first  position  : 

I.  It  belongs  to  the  duty  of  the  supreme  magistrate,  the 
governor,  or  shepherd  of  the  people  in  any  nation,  being 
acquainted  with  the  mind  of  God,  to  take  care  that  the 
truth  of  the  gospel  be  preached  to  all  the  people  of  that 
nation,  according  to  the  way  appointed,  either  ordinary,  or 
extraordinary. 

I  make  no  doubt  but  God  will  quickly  reject  them  from 
their  power,  who  knowing  their  master's  will  are  negligent 
herein. 

[2.]  As  he  is  to  declare  it,  so  he  is  to  protect  it  from  all 
violence  whatever.  Jesus  Christ  is  the  great  kinsj  of  na- 
tions, as  well  as  the  holy  king  of  saints.  His  gospel  hath  a 
right  to  be  preached  in  every  nation,  and  to  every  creature 
under  heaven.  Whoever  forbids  or  hinders  the  free  passage 
of  it,  is  not  only  sinful  and  impious  towards  God,  but  also 
injurious  towards  men.  Certainly  the  magistrate  is  to  pro- 
tect every  one,  and  every  thing  in  their  own  right,  from  the 
violence  and  injury  of  unruly  men.  In  the  preaching  and 
receiving  the  gospel  there  is  a  right  acted,  superior  to  all 
earthly  privileges  whatever.  In  this  then  the  magistrate  is 
to  protect  it,  that  under  him  the  professors  thereof  *  may 
lead  a  quiet  and  peaceable  life,  in  all  godliness  and  honesty.* 
And  for  this  cause  they  to  whom  the  sword  is  committed, 
may  with  the  sword  lawfully  defend  the  truth,  as  the  un- 
doubted right  and  privilege  of  those  who  do  enjoy  it,  and 
of  which  they  cannot  be  deprived  without  the  greatest  in- 


OF    TOLERATION.  233 

jury.  Jephthah  laid  it  down  as  the  ground  of  the  equity  of 
the  wars  he  waged  against  the  Ammonites,  '  That  they  would 
possess  what  the  Lord  their  God  gave  them  to  possess  ;'  the 
defence  whereof  he  pursued  to  the  subversion  of  their  (at 
first)  invading  enemies ;  Judges  xi.  24.  33.  It  is  no  new 
thing  to  begin  in  defence,  and  end  in  offence.  Now  if  the 
truth  be  given  us  of  the  Lord  our  God  to  possess,  certainly 
it  may  be  contended  for  by  those  who  owe  protection  there- 
unto. And  if  this  were  not  so,  we  may  pray,  and  prevail, 
for  the  prosperity  of  those  in  authority ;  and  yet  when  we 
have  done,  not  have  a  right  to  a  quiet  and  peaceable  life. 
Let  this  then  be  the  second  assertion  : 

II.  The  gospel  being  preached,  and  declared  as  of  right 
it  ought  to  be,  it  is  the  duty  of  the  magistrate,  by  the  power 
wherewith  he  is  intrusted,  to  protect  and  defend  it  against 
all,  or  any  persons,  that  by  force,  or  violence,  shall  seek  to 
hinder  the  progress,  or  stop  the  passage  of  it,  under  what 
pretence  soever. 

And  that  a  neglect  of  this  also  will  be  attended  with  the 
anger  of  the  Lord,  and  the  kindling  of  his  wrath,  shall  not 
long  be  doubted  of  any. 

[3.]  The  protecting,  assisting,  and  supporting  of  all  the 
professors  of  it  in  that  profession,  and  in  ways  of  truth's 
appointment,  for  the  practice  of  that  which  is  embraced, 
and  the  furtherance  of  it  towards  them  who  as  yet  embrace 
it  not,  is  also  required.  And  of  this  there  are  sundry 
parts. 

1st.  That  seeing  Christ  Jesus  hath  appointed  his  disci- 
ples to  walk  in  such  societies,  and  requireth  of  them  such 
kind  of  worship,  as  cannot  be  performed  without  their 
meeting  together  ojuoB'ujuaSov,  *  in  one  place  ;'  that  he  either 
provide,  or  grant  being  provided,  the  use  of  such  places 
under  his  protection,  as  may  in  all,  or  any  kind  be  suited 
and  fitted  for  that  end  and  purpose.  And  the  ground  of 
this  is, 

(1st.)  From  the  right  which  the  gospel  of  Christ  hath  to 
be  received  amongst  men,  according  to  his  own  appointment ; 
whether  that  be  the  appointment  of  Christ,  or  not,  amono-st 
us  is  no  question. 

(2dly.)  Because  the  magistrate  hath  the  sole  power  of  all 
public  places,  and  the  protection  of  them  is  committed  to 


234  OF    TOLERATION. 

him  alone,  by  virtue  of  that  consent  into  government  which 
is  among  any  people.     This  proved  as  above. 

2dly.  A  protection  in  the  use  of  those  places,  and  all 
things  exercised  in  them,  answerable  to  that  which  he  doth, 
and  is  bound  to  grant  unto  men  in  their  own  private  dwell- 
ings and  families.  The  reason  why  I  am  protected  from  all 
hurt  or  violence  in  my  family  is,  because  I  have  a  right  to 
dispose  of  all  things  in  my  family  being  my  own,  and  so 
hath  not  another.  It  was  asserted  before,  that  Christians 
have  a  right  to  the  ordinances  of  Christ,  and  truth  a  right  to 
be  at  liberty ;  and  therefore  if  any  shall  invade,  disturb, 
or  trouble  them  in  their  rights  and  liberties,  he  is  bound 
'  ex  officio'  to  give  them  a  protection, '  not  bearing  the  sword 
in  vain.' 

Now  being  in  my  family,  in  my  private  house,  the  assist- 
ance of  those  in  authority  is  due, 

(1st.)  In  respect  of  them  without. 

(2dly.)  In  respect  of  them  within. 

(1st.)  For  them  without,  if  any  one  will,  against  my  con- 
sent, intrude  himself  upon  my  family  enjoyments,  to  share 
with  me,  or  violently  come  to  take  away  that  is  mine,  or 
disturb  me  in  the  quiet  possession  of  it ;  the  magistrate  takes 
cognizance  of  such  disturbances,  and  punisheth  them  ac- 
cording to  equity.  Suitably,  if  any  person,  or  persons 
whatsoever,  shall  with  violence  put  themselves  upon  the 
enjoyments  of  such  ordinances,  as  those  enjoying  the  rights 
of  the  gospel  have  obtained  to  themselves,  or  shall  come  in 
their  celebration  of  them,  to  cause  disturbance ;  certainly 
that  magistrate  protects  not  every  one  in  his  undoubted 
rights,  who  doth  not  accommodate  the  wronged  parties 
with  the  assistance  of  his  power,  to  the  punishment  of  the 
transgressors. 

(2dly.)  For  house  dwellers,  servants,  or  any  others,  who 
may  break  out  into  such  offences,  and  incorrigibleness,  as 
the  amendment  thereof  may  be  beyond  what  I  am  intrusted 
to  do  to  any,  by  law  of  God  or  man  ;  shall  not  the  magistrate 
here  also  interpose  ?  is  not  his  assistance  here  abundantly 
required,  and  always  granted  ? 

From  parity  of  reason  is  it  not  as  due  for  their  protection, 
who  in  Ihe  enjoyment  of  their  public  religious  rights  may 
receive  disturbance,  and  be  under  force,  from  some,  incorri- 


OF    TOLEKATIOX.  ^35 

gible  by  any  rule  among  themselves  ?  For  instance ;  suppose 
a  person  justly  excommunicated,  and  ejected  any  society  of 
Christians  as  to  any  spiritual  communion,  yet  will  with  out- 
ward force  and  violence  put  himself  upon  them  in  their  closest 
acts  of  communion  ;  doubtless  their  rights  are  here  to  be  by 
power  preserved. 

3dly.  That  whereas  the  preachers  of  the  gospel  are  now 
to  be  maintained  in  an  ordinary  way,  and  to  expect  their 
supportment  in  a  usual  course  of  providence ;  and  seeing 
that  many  to  whom  we  have  proved  that  the  gospel  is  to  be 
declared,  by  the  care  of  the  magistrate,  will  not,  or  cannot 
make  such  provisions  for  them  as  is  needful,  in  these  last 
evil  days  of  the  world ;  it  is  incumbent  on  those  nursing 
fathers  to  provide  for  them,  who  because  of  their  continual 
labours  in  the  work  of  the  Lord,  are  disenabled  to  make 
provision  for  themselves.  Where  churches  are  settled  ac- 
cording to  the  rule  of  the  gospel,  and  not  too  much  strait- 
ened by  reason  of  want,  there  may  be  an  alteration  as  to 
this  proposal.  That  this  engagement  lies  first  upon  the 
churches,  was  seen  of  old.  Hence  that  caution,  or  canon, 
of  the  council  of  Chalcedon,  cap.  6.  jurjS^ic  x^'joo^'oi'^i'^'w  otto- 
XeXvjusvoc,  'let  none  be  ordained  at  large:'  *  Ne  dicatur, 
Mendicat  in  palaestra  infelix  clericus,'  says  the  scholiast, 
'  lest  he  should  be  driven  to  beg  for  want  of  maintenance.' 

This  being  the  sum  of  what,  as  to  this  head,  I  have  to 
assert,  1  shall  give  in  the  proofs  of  it,  and  then  draw  some 
farther  positions. 

Reason  1.  The  bottom  of  the  whole  ariseth  from  that  right 
which  the  gospel  hath  to  be  preached  to  all  nations  and 
people,  and  that  right  paramount  to  all  civil  sanctions  and 
constitutions,  which  every  soul  hath  to  receive  it  in  the 
profession  thereof.  And  all  this  flows  from  the  donation  of 
the  Father  unto  Jesus  Christ,  whereby  *  he  is  made  heir  of 
all  things  ;'  Heb.  i.  3.  '  Having  the  nations  given  him  for  his 
inheritance,  the  utmost  parts  of  the  earth  for  his  possession  ;' 
Psal.  ii.  8.  Being  also  *Lord  of  lords,  and  King  of  kings,' 
acting  nothing  in  taking  possession  of  his  own,  but  what  his 
sovereignty  bears  him  out  in. 

Reason  2.  All  this  tends  to  the  apparent  good:  of  those 
committed  to  his  charge,  that  they  may  lead  their  lives  in 
godliness  and  honesty,  which  is  the  very  chief  end  of  magis- 


236  OF    TOLERATION. 

tracy  committed  unto  men.  This  is  directly  intended  ;  all 
other  things  come  in  by  accident,  and  upon  suppositions. 

Reason  3.  No  person  living  can  pretend  to  the  least  injury 
by  this,  none  is  deprived,  none  wronged. 

Reason  4.  The  precepts  given  unto  them,  and  the  promises 
made  concerning  them,  do  abundantly  confirm  all  that  hath 
been  asserted.  Psal.  ii.  10,  11.  they  are  commanded  as 
kings  and  judges  to  serve  the  Lord,  in  promoting  the  king- 
dom of  the  Lord  Jesus  Christ.  And  it  is  promised,  Isa. 
xlix.  23.  that  'they  shall  be  nursing  fathers,  and  nursing 
mothers  to  the  church'  of  Christ,  even  then,  when  she  shall 
'suck  the  breasts  of  kings'  (earthly  things  are  the  milk  of 
kingly  breasts),  '  when  her  officers  shall  be  peace,  and  her 
exactors  righteousness;'  Isa.  Ix.  16,  17.  This  at  least 
reacheth  to  all  we  have  ascribed  to  them.  All  is  but  bowing 
the  knee  of  magistracy  at  the  name  of  Jesus. 

Hence  are  these  positions. 

III.  The  providing,  or  granting  of  places  requisite  for  the 
performance  of  that  worship,  which  in  the  gospel  is  instituted, 
is  the  duty  of  the  Christian  magistrate. 

IV.  Protection  as  to  peace  and  quietness,  in  the  use  of 
the  ordinances  of  the  Lord  Jesus  Christ,  from  violent  dis- 
turbers, either  from  without  or  within,  is  also  incumbent  on 
him. 

V.  Supportment  and  provision  as  to  earthly  things,  where 
regularly  failing,  is  of  him  required. 

And  in  the  neglect  of  any  of  these  that  takes  place,  which 
is  threatened,  Isa.  Ix.  12.  two  or  three  consectaries  added 
hereunto  shall  close  this  part  of  the  magistrate's  power  or 
rather  duty  about  the  things  of  religion.     As, 

Consect.  1.  Positive  actings  byway  of  supportment  and 
assistance,  maintenance,  allowance  of  public  places,  and 
the  like,  in  the  behalf  of  persons  deviating  from  the  truth, 
in  those  things  wherein  they  deviate,  is  contrary  to  the  rule 
of  the  word,  and  duty  of  them  in  authority.     For, 

Error  hath  neither  right,  nor  promise,  nor  is  any  precept 
given  in  the  behalf  thereof. 

Consect.  2.  The  defence  and  protection  of  erring  persons 
from  violence  and  injury,  in  those  things  wherein  they  have 
a  right,  is  no  acting  of  his  duty  about  religious  things,' 
but  a  mere  dealing  for  the  preservation  of  human  society. 


OF  toleration;  237 

by  the  defence  of  persons  not  acting  against   the  rules 
thereof.'' 

Cotisect.3.  Every  particular  minute  difference  among  the 
professors  of  the  truth  cannot  be  proved  to  come  under  the 
cognizance  of  the  magistrate,  he  being  to  attend  the  worship 
which  for  the  main  is  acceptable  to  God  in  Christ ;  neither 
do  any  testimonies  extend  his  duty  any  farther.     Hence 

Corollary  I.  The  present  differences  about  church  society, 
and  the  subject  or  seat  of  discipline,  which  are  between  those 
dissenters  who  are  known  by  the  names  of  Presbyterians  and 
Independents,  as  they  are  in  themselves  (not  heightened  by 
the  prejudices,  lusts,  corruptions,  and  interests  of  men), 
hinder  not  at  all,  but  that  the  magistrate  is  bound  to  the 
performance  of  the  duties  before  mentioned  unto  both  par- 
ties.    And  the  reasons  of  this  are,  because 

Reason  1.  The  things  wherein  they  are  agreed  are  clearly 
as  broad,  as  the  magistrate's  duty  can  be  stretched  to  cover 
them. 

Reason  2.  Neither  party,  I  am  persuaded,  in  their  retired 
thoughts  dare  avow  the  main  of  the  worship  by  their  dis- 
senters embraced,  to  be,  as  such,  rejected  of  the  Lord. 

Reason  3.  No  example  in  the  world  can  be  produced  out 
of  the  Old  Testament,  or  New,  or  ecclesiastical  history,  of  a 
forcible  decision  of  such  minute  differences.  See  Socrat. 
Eccles.  Hist.  lib.  6.  cap.  20. 

Corollary  2.  All  the  plea  of  persons  erring  in  doctrine,  or 
worship,  is  not  from  what  the  magistrate  must  do,  but  from 
what  he  may  not  do. 

And  this  for  the  first  part  shall  suffice. 

2.  There  is  another  part  of  the  magistrate's  power,  the 
other  side  of  his  sword,  to  be  exercised  towards  the  opposi- 
tion of  that  truth  which  he  hath  embraced. 

And  this  hath  a  twofold  object. 

(1.)  Things. 

(2.)  Persons. 

(1.)  Things  are  of  two  sorts  : 

[1.]  Ways  of  worship. 

[2.]  Outward  appearances, monuments,  accommodations, 
and  declarations  of  those  ways. 

^  For  this  cause  the  emperors  of  old  slil!  allowed  the  Novatians  the  liberty  of 
worship.  !     ' 


23S  OF     rOLERATEON. 

Of  the  first  1  shall  speak  afterward. 

By  the  second  I  mean  all  the  outward  attendances  of  any 
false  or  erroneous  worship,  which  are  either  helps  to,  or  de- 
clarations of,  the  superstition,  idolatry,  error,  or  falseness  of 
it;  as  temples  for  idolatrous  service,  crosses,  pictures,  and 
the  like  abused  relics  of  old  unwarranted  zeal.  Now  con- 
cerning these  I  affirm, 

1st.  That  the  magistrate  ought  not  to  make  provision  of 
any  public  places,  for  the  practice  of  any  such  worship,  as 
he  is  convinced  to  be  an  abomination  unto  the  Lord.  When 
I  say  he  ought  not  to  make  provision,  I  understand  not  only 
a  not  actual  caring  that  such  be,  but  also  a  caring  that  such 
may  not  be.  He  should  not  have  a  negation  of  acting  as  to 
any  thing  of  public  concernment.  His  not  opposing  here  is 
providing.  For  instance,  he  must  not  allow,  that  is,  it  is 
his  duty  to  oppose,  the  setting  apart  of  public  places  under 
his  protection,  for  the  service  of  the  mass  (as  of  late  in 
Somerset-house)  or  for  any  kind  of  worship  in  itself  disal- 
lowed, because  not  required,  and  so  not  accepted.  This 
were  to  be  bound  to  help  forward  sin,  and  that  such  sin 
whereof  he  is  convinced,  which  is  repugnant  to  the  whole 
revealed  will  of  God.  A  magistrate,  I  told  you  before,  is 
not  to  act  according  to  what  he  may  do,  but  what  he  must 
do.     Now  it  cannot  be  his  duty  to  further  sin, 

•2dly.  Outward  monuments,  ways  of  declaring  and  hold- 
ing out  false  and  idolatrous  worship,  he  is  to  remove ;  as 
the  Papists'  images,  altars,  pictures,  and  the  like;  Turks' 
mosques ;  prelates'  service-book.  Now  these  are  of  two 
sorts ; 

(1st.)  Such  things  as  in  their  whole  use  and  nature  serve 
only  for  the  carrying  on  of  worship  in  itself  wholly  false, 
and  merely  invented  ;  as  altars,  images,  crosses. 

(2dly.)  Such  as  were  used  for  the  carrying  on  of  worship 
true  in  itself,  though  vilely  corrupted,  as  praying,  and  preach- 
ing ;  such  are  those  places  commonly  called  churches. 

The  first  are  to  be  abolished,  the  latter  aright  used.  I 
speak  as  to  public  appearances,  for  private  disquisitions  after 
such  things  I  may  be  otherwise  minded.  The  reason  of  this 
difference  is  evident  to  all. 

Thus  in  days  of  old,  Constantine  shut  up  pagans' temples, 
Euseb.  De  vita  Constant,  lib.  4.  cap.  23, 24.  and  demolished 


0¥    TOLERATION'.  233 

»ome  of  the  most  filthy  of  them :  lib.  3.  cap.  52.  Theodo- 
sius  utterly  cast  them  to  the  ground,  though  not  without 
some  blows  and  bloodshed.  Socrat.  Eccles.  Hist.  lib.  5.  cap. 
16.  The  command  of  God  for  the  abolishing  all  monuments 
of  idolatry,  Deut.  xii.  1 — 3.  with  the  commendation  of  those 
kings  of  Judah,  who  accordingly  performed  this  duty, 
2  Chron.  [xvii.  6.  xxx.  14.  are  enough  to  confirm  it,  and 
to  bottom  this  position. 

VI.  It  is  the  duty  of  the  magistrate  not  to  allow  any  pub- 
lic places  for  (in  his  judgment)  false  and  abominable  wor- 
ship, as  also  to  demolish  all  outward  appearances  and  de- 
monstrations of  such  superstitious,  idolatrous,  and  unaccept- 
able service. 

Let  Papists  who  are  idolaters,  and  Socinians  who  are  an- 
thropolatrae,  plead  for  themselves. 

(2.)  Now  for  persons  there  seems  something  more  of  dif- 
ficulty ;  yet  certain  clear  rules  may  be  proposed  concerning 
them  also,  to  hold  out  when  they  and  their  proceedings  come 
under  the  cognizance  of  the  civil  magistrate,  and   are  ob- 
noxious to  the  sword  which  he  beareth.    And  they  are  these : 
[1.]  Such  persons,  as  having  embraced  any  false  prin- 
ciples and  persuasion  in,  or  about  things   concerning  God 
and  his  worship,  do  pursue  the  upholding  or  propagating  of 
such  principles,  in  a  disorderly  manner  to  the  disturbance 
of  civil  society,  are  doubtless  under  his  restraining  power, 
to  be  acted  and  put  forth  in  such  ways,  as  to  other  persons, 
running  out  into  the  same,  or  the  like  compass  of  disorder, 
upon  other  grounds,  and  from  the  instigation  of  other  lusts. 
The  pretence  of  disturbance  and  confusion,  upon  the  bearing 
with  differences  in  opinion  about  things  commanded  in  reli- 
gion, we  before  rejected,  as  a  colour  fitted  chiefly  for  the 
wearing  of  persecution.     But  actual  disturbances  indeed 
must  have  actual  restraints.     For  instance,  if  a  man  being 
persuaded  that  the  power  of  the  magistrate  is  in  Christian 
religion  groundless,  unwarrantable,  unlawful,  should  there- 
upon stir  up  the  people  to  the  abolishing,  and  removal  of 
that  power,  such  stirrings  up,  and  such  actings  upon  that 
instigation,  are  as  opposite  to  the  gospel  of  Christ  (which 
opposeth  no  lawful  regimen  among  the  sons  of  men)  so  also 
prejudicial  to  human  society,  and  therefore  to  be  proceeded 
against  by  them,  who  bear  not  the  sword  in  vain.    This 


240,  OF    TOLERATION, 

case  we  know  happened  once  in  Germany,  and  may  do  so 
again  in  other  places.  If  such  as  these  suffer,  it  is  '  as  mur- 
derers, or  thieves,  or  evil  doers,  or  busy-bodies  in  other  men's 
matters;'  which  is  a  shameful  thing,  no  way  commendable 
or  praiseworthy  ;   1  Pet.  iv.  15. 

[2.]  If  any  persons  whatsoever,  under  any  pretence  what- 
soever, shall  offer  violence  or  disturbance  to  the  professors 
of  the  true  worship  of  God,  so  owned,  established,  and  con- 
firmed as  above  said,  in  and  for  the  profession  of  that  true, 
so  owned  worship,  service,  and  declaration  of  the  mind  of 
God ;  such  persons  are  to  fear  that  power,  which  is  the  mi- 
nister of  God,  and  a  revenger  to  them  that  do  evil.  Let  us 
suppose  of  them,  what  they  suppose,  and  for  their  own  justi- 
fication and  support  in  irregular  ways  bear  out  of  themselves, 
that  they  enjoy  the  truth,  others  walking  in  paths  of  their 
own ;  yet  then  this  practice  is  contrary  to  that  prime  dictate 
of  nature,  which  none  can  pretend  ignorance  of,  viz.  '  Do  not 
that  to  another  which  thou  wouldest  not  have  done  unto  thy- 
self.' If  men  that  would  not  think  it  equitable  to  be  so  dealt 
with,  as  they  deal  with  others,  supposing  themselves  in  their 
conditions,  do  yet  so  deal  with  them,  they  are  avTOKaraKpiToi, 
and  do  pronounce  sentence  against  themselves,  out  of  their 
own  mouths.  This  then  deserveth  punishment,  and  breaking 
out  to  the  disturbance  of  public  order,  ought  to  be  punished. 
We  before  proved  the  protection  of  public  places  to  belong 
to  the  magistrate ;  so  that  he  not  only  may,  but  if  he  will 
not  be  false  to  him,  by  whom  he  is  intrusted,  he  must  put 
forth  his  authority  for  the  safe-guarding  and  revenging  of 
them.  Yea  also  and  this  rule  may  pass,  when  some  things 
in  the  way  publicly  established  are  truly  offensive.  What 
the  ancient  Christians  thought  of  the  zeal  of  Audas,  a  Chris- 
tian bishop,  who  would  needs  demolish  a  pagan  temple  in 
Persia,  I  know  not ;  but  I  am  sure  his  discretion  is  not  much 
extolled,  who  by  that  one  fiery  act  of  destroying  Trvpelov, 
that  is,  'a  temple  of  fire'  (for  the  Persians  looked  upon  fire  as 
a  god,  as  the  historian  observes),  occasioned  a  cruel  persecu- 
tion of  thirty  years'  continuance.  Theod.  Eccles.  Hist.  lib.  5. 
cap.  38. 

[3.]  When  any  have  entertained  any  singular  opinion,  in 
matters  of  great  weight  and  importance,  such  as  nearly  con- 
cern the  glory  of  God,  and  the  minds  of  Christians  in  reve- 


OF    TO  LE  RATI  OK.  241 

rence  of  his  holy  name  are  most  tenderly  affected  withal,  so 
that  without  much  horror  of  mind  they  can  scarce  hear  those 
errors,  whereby  those  grand  truths  are  opposed ;  yet  those 
persons,  who  have  entertained  such  uncouth  opinions,  shall 
not  be  content  so  to  have  done,  and  also  in  all  lawful  ways 
(as  to  civil  society)  endeavoured  to  propagate  the  said  opi- 
nions to  others,  but  in  the  pursuit  of  this  their  design  of  op- 
posing truth,  shall  publicly  use  such  expressions,  or  perform 
such  acts,  as  are  fit  to  pour  contempt  and   scorn  upon  the 
truth  which  they  do  oppose,  reviling  it  also,  or  God  himself 
so  represented,  as  he  is  in  the  truth  they  abominate,  with 
odious  and  execrable  appellations  (as  for  instance,  the  call- 
ing the  Holy  Trinity,  'TricipitemCerberum');  if  the  question 
be  put,  whether  in  this  case  the  magistrate  be  not  obliged 
to  vindicate  the  honour  of  God  by  corporal  restraints,  in 
some  degrees  at  least,  upon  the  persons  of  those  men,  truly, 
for  my  part,  I  incline  to  the  affirmative.     And  the  reason 
hereof  is  this  :  though  men,  through  the  incurable  blindness 
of  their  minds  falling  into  error  of  judgment,  and  misinter- 
pretation of  the  word,  may  disbelieve  the  deity  of  Christ, 
and  the  Holy  Spirit ;  yet  that  any  pretence  from  the  word, 
persuasion  of  conscience,  or  dictate  of  religion,  should  carry 
them  out  to  reviling,  opprobrious  speeches  of  that,  which  of 
God  is  held  out  contrary  to  their  apprehensions,  is  false  and 
remote  from  reason  itself.    For  this  cause  Paul  says  he  was  a 
blasphemer,  not  because  being  a  Jew  he  disbelieved  the  gos- 
pel ;  but  because  so  disbelieving  it,  he  moreover  loaded  the 
truths  thereof  with  contumelious  reproaches.     Such  expres- 
sions indeed  differ  not  from  those  piercing  words  of  the  holy 
name  of  God,  which  he  censured  to  death.  Lev.  xxiv.  15.  but 
only  in  this,  that  there  seemeth  in  that  to  be  a  plain  opposi- 
tion unto  light,  in  this  not  so.     The  like  may  be  said  of  a 
Jew's  crucifying  a  dog. 

[4.]  There  are  a  sort  of  persons  termed  in  Scripture  araK- 
Toi,  1  Thess.  V.  14.  ayopaioi,  Acts  xvii.  5.  droTroi,  2  Thess. 
iii.  2.  avarroTaKTOi,  1  Tim.  i.  9.  and  the  like,  disorderly,  va- 
gabond, wandering,  irregular  persons,  fixed  to  no  calling, 
abiding  in  no  place,  taking  no  care  of  their  families,  that 
under  a  pretence  of  teaching  the  truth,  without  mission,  with- 
out call,  without  warrant,  uncommanded,  undesired,  do  go 
up  and  down,  from  place  to  place,  creeping  into  houses,  &c. 
Vol.  XV.  R 


242  OF    TOLERATION. 

Now  that  such  ways  as  these,  and  persons  in  these  ways, 
may  be  judicially  inquired  into,  I  no  way  doubt.  The  story 
is  famous  of  Sesostris  king  of  Egypt,  who  made  a  law,  that 
all  the  subjects  of  his  kingdom  should  once  a  year  give  an 
account  of  their  way  and  manner  of  living,  and  if  any  one 
were  found  to  spend  his  time  idly,  he  was  certainly  punished ; 
and  the  laws  of  most  nations  have  provided  that  their  peo- 
ple shall  not  be  wanderers,  and  whosoever  hath  not  a  place 
of  abode  and  employment,  is  by  them  a  punishable  vaga- 
bond. And  in  this  by  much  experience  of  the  ways,  walk- 
ing, and  converse  of  such  persons,  I  am  exceedingly  con- 
firmed in.  I  did  as  yet  rtever  observe  any  other  issue  upon 
such  undertakings,  but  scandal  to  religion,  and  trouble  to 
men  in  their  civil  relations. 

[5.]  When  men  by  the  practice  of  any  vice  or  sin  draw 
others  to  a  pretended  religion,  or  by  pretence  of  religion 
draw  men  to  any  vice  or  known  sin,  let  them  be  twice  pu- 
nished, for  their  real  vice,  and  pretended  religion.  The  truth 
is,  I  have  been  taught  exceedingly  to  disbelieve  all  the  strange 
imputations  of  wickedness  and  uncleanness,that  are  imposed 
upon  many,  to  be  either  the  end  or  the  medium  of  the  practice 
of  that  communion  in  religion,  which  they  do  profess  and  em- 
brace. I  remember  that  when  I  was  a  boy,  all  those  stories 
were  told  me  of  Brownists  and  Puritans,  which  afterward  I 
found  to  have  been  long  before  the  forgeries  of  Pagans,  and 
imposed  on  the  primitive  Christians.  I  dare  boldly  say,  I 
have  heard  stories  of  them  a  hundred  times,  holding  out  that 
very  thing,  and  those  deeds  of  darkness,  which  Minutius 
Felix  holds  out  in  the  tongue  of  an  infidel  concerning  the 
Christians  of  those  days  ;  but  yet  because  sundry  venerable 
persons,  to  whom  antiquity  hath  given  sanctuary  from  being 
arraigned  in  the  point  of  false  testimony,  have  left  it  upon 
record  of  sundry  heretics  in  their  days,  as  the  Gnostics  and 
others,  that  they  were  conjoined  into  *  societates  tessera  pollu- 
tionis,'  and  some  assert  that  the  like  iniquities  are  not  wholly 
buried  ;  I  made  the  supposition,  and  hope  that  if  they  depose 
themselves  from  common  sense  and  reason,  the  magistrate 
will  never  exalt  them  to  the  privilege  and  exemption  of 
religion. 

In  these,  and  such  like  cases  as  these,  when  men  shall 
break  forth  into  disturbance  of  common  order  and  enormities 


OF    TOLERATIDX.  24^i 

against  the  light  of  nature,  beyond  all  positive  command  of 
any  pretended  religion  whatsoever,  that  the  magistrate  ought 
to  set  hedges  of  thorns  in  their  ways,  sharpened  according 
to  their  several  delinquencies,  I  suppose  no  man  not  abhorred 
of  common  sense  can  once  hesitate,  or  doubt.  And  I  am 
the  more  inclined  to  assert  a  restraint  to  all  such  as  these, 
because  it  may  be  established  to  the  height,  without  the  least 
prejudice  unto  the  truth,  though  persons  erring  should  enjoy 
the  place  of  authority. 

3.  That  which  now  remaineth  in  this  head  to  be  con- 
sidered is,  concerning  persons  maintaining  and  upholding 
any  great  and  pernicious  errors,  but  in  such  ways,  as  are 
not  by  any  of  the  former  disorders  to  be  brought  under 
the  cognizance  of  the  civil  magistrate,  but  good,  honest, 
allowable,  and  peaceable  in  themselves,  not  at  all  to  be 
questioned,  but  in  reference  to  the  things  that  are  carried 
on  in  and  by  those  wuys^  an  communication  by  discourse, 
and  private  preaching,  and  the  like. 

Now  concerning  these  it  is  generally  aflSrmed,  that  per- 
sons maintaining  any  error  in  or  against  any  fundamental 
article  of  faith,  or  religion,  and  that  with  obstinacy  or  per- 
tinacy,  after  conviction,  ought  to  be  proceeded  against  by  the 
authority  of  the  civil  magistrate,  whether  unto  death  or  ba- 
nishment, imprisonment  or  confiscation  of  goods. 

(1.)  Now  unto  this,  supposing  what  I  have  written  here- 
tofore, concerning  the  incompetency  of  all,  and  the  non-con- 
stitution of  any  judge  in  this  case,  with  the  answers  given 
at  the  beginning  of  this  treatise  to  most  of  the  places  pro- 
duced usually  for  the  affirmative,  I  shall  briefly  give  in  my 
thoughts ;  reserving  the  consideration  of  pressing  conformity 
to  the  next  head  to  be  handled.     And, 

[1.]  That  I  cannot  but  observe,  that  in  the  question  itself 
there  are  sundry  things  gratis  assumed.     As, 

1st.  That  it  is  known  and  confessed,  what  articles  in  re- 
ligion are  fundamental,  and  this  also  to  the  magistrate;  when 
no  one  thing  among  Christians  is  mqre  questionable,  most 
accounting  them  so  (be  they  what  they  will)  wherein  they 
differ  from  others.  So  that  one  way  or  other,  all  dissenters 
shall  be  hooked  in,  directly  or  indirectly,  to  clash  upon  furj- 
damentals.  In  this  Papists  are  secure,  who  make  the  church's 
propositions  sufficient  to  make  an  article  fundamental. 

k2 


244  OF    TOLERATION. 

2dly.  That  the  persons  holding  the  error  are  convinced, 
when  perhaps  they  have  been  only  confuted,  between  which 
two  there  is  a  wide  difference.  He  that  holds  the  truth  may- 
be confuted,  but  a  man  cannot  be  convinced  but  by  the  truth. 
That  a  man  should  be  said  to  be  convinced  of  a  truth,  and  yet 
that  truth  not  shine  in  upon  his  understanding,  to  the  ex- 
pelling of  the  contrary  error,  to  me  is  strange.  To  be  con- 
vinced is  to  be  overpowered  by  the  evidence  of  that,  which 
before  a  man  knew  not.  I  myself  once  knew  a  scholar  in- 
vited to  a  dispute  with  another  man,  about  something  in  con- 
troversy in  religion;  in  his  own,  and  in  the  judgment  of  all 
the  by-standers,  the  opposing  person  was  utterly  confuted; 
and  yet  the  scholar  within  a  few  months,  was  taught  of  God, 
and  clearly  convinced,  that  it  was  an  error  which  he  had 
maintained,  and  the  truth  which  he  opposed ;  and  then,  and 
not  till  then  did  he  cease  to  wonder,  that  the  other  person 
was  not  convinced  by  his  strong  arguments,  as  before  he  had 
thought.  May  not  a  Protestant  be  really  worsted  in  a  dis- 
pute by  a  Papist?  hath  it  not  so  ere  now  fallen  out?  If  not, 
the  Jesuits  are  egregious  liars.  To  say  a  man  is  convinced, 
when  either  for  want  of  skill  and  ability,  or  the  like,  he  can- 
not maintain  his  opinion  to  and  against  all  men,  is  a  mere 
conceit.  The  truth  is,  I  am  so  far  from  this  morose  severity 
of  looking  upon  all  erring  persons  as  convinced,  that  have 
been  confuted ;  that  I  rather  in  charity  incline  to  believe, 
that  no  erring  person,  whilst  he  continues  in  his  error,  is 
convinced.  It  will  not  easily  enter  into  my  dull  apprehen- 
sion, how  a  man  can  be  convinced  of  an  error,  that  is  en- 
lightened with  a  contrary  truth,  and  yet  hold  that  error  still. 
I  am  loath  to  charge  more  corrupt  and  vile  affections  upon 
any,  than  do  openly  appear.  That  of  Paul,  affirming  that 
some  men  are  self-condemned,  is  quite  of  another  nature.  I 
think  a  person  is  said  to  be  convinced,  not  when  there  is  a 
sufficiency  in  the  means  of  conviction, but  when  there  is  such 
an  efficacy  in  them,  as  to  lay  hold  upon  his  understanding. 

3dly.  That  they  are  obstinate  and  pertinacious  is  also  a 
cheap  supposal,  taken  up  without  the  price  of  a  proof.  What 
we  call  obstinacy,  they  call  constancy ;  and  what  we  condemn 
them  for  as  pertinacy,  they  embrace  as  perseverance.  As 
the  conviction  is  imposed,  not  owned,  so  is  this  obstinacy;  if 
we  may  be  judges  of  other  men's  obstinacy,  all  will  be  plain; 


OF    TOLERATION.  245 

but  if  ever  (hey  get  uppermost,  they  will  be  judges  of  ours. 
Besides,  I  know  not  what  good  it  will  do  us,  or  how  it  will 
advantage  our  cause,  to  suppose  men  obstinate  and  con- 
vinced, before  we  punish  them,  no  such  qualifications  being 
any  where  in  the  book  of  God  urged  in  persons  deserving- 
punishment:  if  they  have  committed  the  crime,  whereunto 
the  penalty  is  annexed,  be  they  obstinate  or  not,  they  shall 
be  punished. 

[2.]  But  now  supposing  all  this,  that  we  are  clear  in  all 
fundamentals,  that  we  are  convinced  that  they  are  convinced, 
and  doubt  not  but  that  they  are  obstinate  ;  if  they  keep 
themselves  in  the  former  bounds,  what  is  to  be  done  ?  I  say, 
besides  what  we  spake  at  the  entrance  of  this  discourse,  I 
shall  as  to  any  ways  of  corporal  coaction  and  restraint,  op- 
pose some  few  things. 

1st.  The  non-constitution  of  a  judge  in  case  of  heresy, 
as  a  thing  civilly  criminal.  As  to  spiritual  censures,  and  an 
ecclesiastical  judgment  of  errors,  and  false  doctrines,  we 
find  them  appointed,  and  a  lawful  judge  as  to  the  determin- 
ing concerning  them,  divinely  instituted;  so  that  in  such 
ways  they  may  be  warrantably  proceeded  against;  Rev. 
xxi.  3.  But  now,  for  any  judge  that  should  make  disquisition 
concerning  them,  or  proceed  against  them  as  things  criminal, 
to  be  punished  with  civil  censures,  I  conceive  the  Scripture 
is  silent.  And  indeed,  who  should  it  be  ?  The  custom  of 
former  ages  was,  that  some  persons  of  one  sort  should  de- 
termine of  it  as  tOcright,  viz.  that  such  or  such  a  thing  was 
heresy,  and  such  or  such  a  one  a  heretic ;  which  was  the 
work  of  priests  and  prelates;  and  persons  of  another  sort 
should  *  de  facto'  punish,  and  determine  to  be  punished, 
those  so  adjudged  by  the  former,  and  these  were,  as  they 
called  them,  the  secular  magistrates,  officers  of  this  world. 
And  indeed,  had  not  the  God  of  this  world  blinded  their 
eyes,  and  the  God  of  the  spirits  of  all  flesh  hardened  their 
hearts,  they  would  not  have  so  given  up  their  power  to  the 
man  of  sin,  as  to  be  made  so  sordidly  instrumental  to  his 
bloody  cruelty.  We  read,  Jer.  xxvi.  10,  11.  that  the  j)riests 
and  prophets  assemble  themselves  in  judgment,  and  so  pro- 
nounce sentence  upon  the  prophet  Jerejuiah,  that  he  should 
die  for  a  false  prophet,  ver.  12.  Jeremiah  makes  his  appeal  to 
the  secular  magistrate,  and  all  the  people,  who  taking  cog- 


24Q  OF    TOLERATIOlSr. 

nizance  of  the  cause,  pronounce  sentence  in  the  behalf  of 
the  condemned  person,  against  the  priests  and  prophets, 
and  deliver  him  whether  they  will  or  not,  ver.  16.  I  spare 
the  application  of  the  story :  but  that  princes  and  magistrates 
should  without  cognizance  of  the  thing,  or  cause,  proceed 
to  punishment  or  censure  of  it,  upon  the  judgment  of  the 
priests  condemning  such  or  such  a  man  for  a  heretic,  or  a 
false  prophet,  blessed  be  the  Lord,  we  have  no  warrant- 
Had  this  proceeding  been  regular,  Jeremiah  had  died  without 
mercy  for  a  false  prophet,  as  thousands  since  standing  be-, 
fore  the  Lord  in  his  spirit  have  done.  This  course  then, 
that  the  civil  magistrate  should  proceed  to  sentence  of  cor- 
poral punishment  upon  others  judging  of  the  fault,  is  vile, 
sordid,  unwarrantable,  and  exceedingly  unworthy  of  any 
rational  man,  much  more  such  as  are  set  over  the  people  of 
the  land.  That  the  same  persons  must  determine  of  the 
cause,  and  appoint  the  punishment  is  clear. 
Now  who  must  these  be  ? 

(1st.)  Are  they  the  ministers  of  the  gospel?  Of  all  others 
they  are  the  most  likely  to  be  the  most  competent  judges  in 
spiritual  causes  ;  let  it  be  so :  but  then  also,  they  must  be  the 
determiners  and  inflicters  of  the  punishment  upon  default  ; 
now  let  them  pour  out  upon  obstinately  erring  persons  all 
the  vengeance  that  God  hath  betrusted  them  withal,  '  The 
weapons  of  our  warfare  are  not  carnal,  but  mighty  through 
God,'  &c.  By  this  course,  admonition,  avoiding,  rejection, 
excommunication,  will  be  the  utmost  that  can  be  inflicted 
on  them;  which  for  my  parti  desire  may  be  exercised  to 
the  utmost  extent  of  the  rule. 

(2dly.)  Shall  the  magistrate  be  made  judge  of  the  cause, 
as  well  as  of  the  person?  Is  he  intrusted  to  determine  what 
is  error,  what  not;  what  heresy,  whatnot;  who  is  an  heretic, 
who  not;  and  so  what  punishment  is  due  to  such  and  such 
errors,  according  to  the  degrees  wherein  they  are? 

[1st.]  I  desire  an  institution  of  this  ordinance  in  the 
church.  Where  is  the  magistrate  intrusted  with  such  a 
power?  Where  are  rules  prescribed  to  him,  in  his  pro- 
ceedings ? 

[2dly.]  Is  not  a  judiciary  determination  concerning  truth 
and  error  (I  mean  truths  of  the  gospel)  a  mere  church  act? 
and  that  church  power,  whereby  it  is  effected?    Must  not 


OF    TOLERATION.  247 

then  the  magistrate,  '  qua  talis,'  be  a  church  officer  .'  Will 
men  of  this  mind  tolerate  Erastianisni? 

[3dly.]  If  there  be  a  twofold  judicature  appointed  for 
the  same  person,  for  the  same  crime,  is  it  not  because  one 
crime  may  in  divers  respects  fall  under  several  considera- 
tions? and  must  not  these  considerations  be  preserved  im- 
mixed,  that  the  formal  reason  of  proceeding  in  one  court 
may  not  be  of  any  v\reight  in  the  other?  We  proved  before, 
and  it  is  granted  of  all,  that  the  church  is  judge  in  case  of 
heresy  and  error,  as  such,  to  proceed  against  them,  as  con- 
trary to  the  gospel :  their  opposition  to  the  faith  delivered 
to  the  saints,  is  the  formal  reason  upon  which  that  pro- 
ceedeth  to  censure  :  if  now  this  be  afterward  brought  under 
another  sentence,  of  another  judicature,  must  it  not  be 
under  another  consideration?  Now  what  can  this  be,  but 
its  disturbance  of  civil  society,  which  when  it  doth  so,  not 
in  pretence,  but  really  and  actually,  none  denies  it  to  be  the 
magistrate's  duty  to  interpose  with  his  power. 

[4thly.]  If  the  magistrate  be  judge  of  spiritual  offences, 
and  it  be  left  to  him  to  determine,  and  execute  judgment  in 
such  proportion  as  he  shall  think  meet,  according  to  the 
quality  and  degrees  thereof;  it  is  a  very  strange  and  un- 
limited arbitrariness  over  the  lives  and  estates  of  men  :  and 
surely  they  ought  to  produce  very  clear  testimonies,  that 
they  are  entrusted  from  the  Lord  herewith,  or  they  can  have 
no  great  quiet  in  acting. 

[5thly.]  It  seems  strange  to  me,  that  the  Lord  Jesus 
Christ  should  commit  this  architechtonical  power  in  his 
house  unto  magistrates,  foreseeing  of  what  sort  the  greatest 
number  of  them  would  be,  yea,  determining  that  they  should 
be  such,  for  the  trial  and  affliction  of  his  own.  View  the 
times  that  are  past,  consult  the  stories  of  former  ages,  take 
a  catalogue  of  the  kings  and  rulers  that  have  been,  since 
first  magistrates  outwardly  embraced  Christian  religion  in 
this  and  other  nations,  where  the  gospel  hath  been  planted; 
and  ask  your  own  consciences  whether  these  be  the  men,  to 
whom  this  high  trust  in  the  house  of  God  is  committed  ? 
The  truth  is,  they  no  sooner  left  serving  the  dragon  in  the 
persecution  of  the  Pagans,  but  presently  in  a  very  few  years, 
they  gave  up  their  power  to  the  beast,  to  set  up  another 
state  in  opposition  to  the  Lord  Jesus  Christ  and  his  gospel, 


24S  OF    TOLERATION. 

in  the  supportment  whereof  the  most  of  them  continue 
labouring  till  this  very  day.  'Hse  manus  Trojam  exigenti' 
What  may  be  added  in  this  case,  I  refer  to  another  oppor- 
tunity. 

2dly.  Gospel  constitutions  in  the  case  of  heresy  or  error 
seems  not  to  favour  any  course  of  violence,  I  mean  of  civil 
penalties.  Foretold  it  is,  that  heresies  must  be ;  1  Cor. 
xi.  19.  but  this  for  the  manifesting  of  those  that  are  ap- 
proved, not  the  destroying  of  those  that  are  not ;  I  say  de- 
stroying, I  mean  with  temporal  punishment,  that  I  may  add 
this  by  the  way ;  for  all  the  arguments  produced  for  the 
punishment  of  heretics,  holding  out  capital  censures,  and 
these  being  the  tendance  of  all  beginnings  in  this  kind,  I 
mention  only  the  greatest,  including  all  other  arbitrary 
penalties,  being  but  steps  of  walking  to  the  utmost  censures. 
Admonitions,  and  excommunication  upon  rejection  of  ad- 
monition, are  the  highest  constitutions  (I  suppose)  against 
such  persons  :  *  Waiting  with  all  patience  upon  them  that 
oppose  themselves,  if  at  any  time  God  will  give  them  re- 
pentance to  the  acknowledgment  of  the  truth.'  Imprison- 
ing, banishing,  slaying,  is  scarcely  a  patient  waiting.  God 
doth  not  so  wait  upon  unbelievers.  Perhaps  those  who  call 
for  the  sword  on  earth,  are  as  unacquainted  with  their  own 
spirits,  as  those  that  called  for  fire  from  heaven;  Luke  xi. 
And  perhaps  the  parable  of  the  tares  gives  in  a  positive  rule 
as  to  this  whole  business :  occasion  may  be  given  of  handling 
it  at  large  ;  for  the  present  I  shall  not  fear  to  assert,  that 
the  answers  unto  it,  borrowed  by  our  divines  from  Bellarmine, 
will  not  endure  the  trial.  We  hope  that  spiritual  quiet,  and 
inoffensiveness  in  the  whole  mountain  of  the  Lord,  which  is 
wrapped  up  in  the  womb  of  many  promises,  will  at  length  be 
brought  forth  to  the  joy  of  all  the  children  of  Sion. 

3dly.  Sundry  other  arguments  taken  from  the  nature  of 
faith,  heresy,  liberty  of  conscience,  the  way  of  illumination, 
means  of  communication  of  truth,  nature  of  spiritual  things, 
pravitious  tendance  of  the  doctrine  opposed,  if  it  should  be 
actually  embraced  by  all  enjoying  authority,  and  the  like,  I 
thought  at  present  to  have  added ;  but  I  am  gone  already 
beyond  my  purposed  resting  place. 

(2.)  Come  we  in  a  few  words  to  the  last  thing  proposed 
(wherein  I  shall  be  very  brief,  the  main  of  what  I  intended 


OF    TOLERATION.  249 

being  already  set  down)  the  power  of  the  magistrate  to 
compel  others  to  the  embracing  of  that  religion  and  way  of 
worship,  wliich  he  shall  establish  and  set  up;  which  for  the 
greater  advantage  we  shall  suppose  to  be  the  very  same, 
both  for  the  things  proposed  to  be  believed,  and  also  prac- 
tised, which  God  himself  hath  revealed,  and  requireth  all 
men  every  where  to  embrace.  What  is  to  be  done  for  the 
settling  and  establishing  of  the  profession  of  the  gospel,  and 
the  right  apprehension  of  the  mind  of  God  therein,  contra- 
distinct  from  all  those  false  and  erroneous  persuasions, 
which  in  these,  or  former  days,  or  have  been  held  forth 
in  opposition  thereunto,  was  before  declared;  how  it  is  to 
be  supported,  maintained,  protected,  defended,  safe-guarded 
from  all  oppositions,  disturbances,  blasphemings,  was  then 
and  there  set  down. 

Now  supposing  that  sundry  persons,  living  under  the 
power,  and  owning  civil  obedience  to  the  magistrate,  will  not 
consent  to  sound  doctrine,  nor  receive  in  some  things  (fewer 
or  more,  less  or  greater)  that  form  of  wholesome  words,  which 
he  holds  forth,  and  owns  as  the  mind  of  Christ  in  the  gos- 
pel, nor  communicate  with  him  in  the  worship,  which  by  the 
authority  of  those  words,  or  that  truth,  he  hath  as  before  es- 
tablished, it  is  inquired,  What  is  the  duty  of  the  magistrate, 
in  reference  to  the  bringing  of  them  into  that  subjection, 
which  is  due  unto,  and  an  acknowledgment  of,  the  truth? 

And  to  this  I  shall  briefly  give  in  my  answer  in  these 
following  positions. 

[1.]  In  reference  unto  us,  in  this  nation,  the  greatest  dif- 
ficulty in  giving  a  full  return  to  this  question  ariseth  from 
the  great  disorder  of  the  churches  of  God  amongst  us.  Were 
the  precious  distinguished  from  the  vile,  churches  rightly 
established,  and  church  discipline  exercised,  that  Christians 
were  under  some  orderly  view,  and  men  might  be  considered 
in  their  several  capacities  wherein  they  stand, an  easy  finger 
would  untie  the  knot  of  this  query.  But  being  in  that  con- 
fusion wherein  we  are,  gathering  into  any  order  being  the 
great  work  in  hand,  I  suppose,  under  favour,  that  the  time 
is  scarce  come  for  the  proposal  of  this  question :  but  yet 
something  may  be  given  in  unto  it,  though  not  so  clear,  as 
the  former  supposal  being  effected  would  cause  it  to  be. 

[2.]  The  constant  practice  of  the  churches  in  former  ages. 


250  OF    TOLERATION. 

ill  all  their  meetings  for  advice  and  counsel,  to  consent  into 
some  form  of  wholesome  words,  that  might  be  a  discrimi- 
nating *  tessera'  of  their  communion  in  doctrine,  being  used  in 
prime  antiquity,  as  is  manifest  in  that  ancient  symbol,  com- 
monly esteemed  apostolical,  of  the  chief  heads  whereof  men- 
tion in  the  like  summary  is  made  in  the  very  first  writers  among 
them,  having  also  warrant  from  the  word  of  God,  and  being 
of  singular  use  to  hold  out  unto  all  other  churches  of  the  world 
our  apprehensions  of  the  mind  of  God  in  the  chief  heads  of 
religion,  may  be  considered.  If  this  be  done  by  the  autho- 
rity of  the  magistrate,  I  mean,  if  such  a  declaration  of  the 
truth,  wherein  the  churches  by  him  owned  and  protected  do 
consent,  be  held  out  as  the  confession  of  that  truth  which 
he  embraceth,  it  will  be  of  singular  use  unto,  yea  indeed  must 
necessarily  precede,  any  determination  of  the  former  question. 
Of  the  nature  and  use  of  confessions,  8ic.  so  much  hath  of 
late  been  learnedly  disputed,  that  I  shall  not  pour  out  any 
of  mine  own  conceptions  for  the  present  about  them,  in  that 
hasty,  tumultuary  manner,  wherein  I  am  enforced  to  expose 
this  essay. 

[3.]  Those  who  dissent  from  the  truth  so  owned,  so  es- 
tablished, so  decreed,  do  so  either  in  less  matters  of  small 
consequence,  and  about  things  generally  confessed  not  fun- 
damental ;  or  in  great  and  more  weighty  heads  of  doctrine, 
acts  of  worship,  and  the  like :  both  agreeing  in  this,  that 
they  will  not  hold  communion  as  either  to  all,  or  some  parts 
and  duties  thereof,  which  those  churches  and  persons  who 
do  embrace  the  truth  so  owned,  as  before,  and  act  accord- 
ingly. 

1st.  For  the  first  of  these,  or  such  as  dissent  about  things 
of  no  great  concernment,  in  comparison  of  those  other  things 
wherein  they  do  agree  with  them  from  whom  they  do  dis- 
sent, I  am  bold  positively  to  assert,  that,  saving  and  pre- 
serving the  rules  and  qualifications  set  down  under  the  se- 
cond head,  the  magistrate  hath  no  warrant  from  the  word  of 
God,  nor  command,  rule,  or  precept,  to  enable  him  to  force 
such  persons  to  submit  unto  the  truth  as  by  him  established, 
in  those  things  wherein  they  express  a  conscientious  dissent; 
or  to  molest  them  with  any  civil  penalty  in  case  of  refusal, 
or  non-submission  :  nor  yet  did  1  ever  in  my  life  meet  with 
any  thing  in  the  shape  of  reason  to  prove  it,  although  the 


OF    TOLEllATION.  251 

great  present  clamour  of  this  nation  is  punctually  as  to  this 
head :  whatever  be  pretended,  this  is  the  Helena  about  which 
is  the  great  contest. 

What  I  pray  will  warrant  him  then  to  proceed?  Will 
the  laws  against  idolatry  and  blasphemy,  with  their  sanc- 
tions towards  the  persons  of  blasphemers,  and  idolaters 
(for  I  must  ingenuously  confess,  all  that  which  in  my  poor 
judgment  looks  with  any  appearance  of  pressing  toward  Hai- 
reticidium,  is  the  everlasting  equity  of  those  judicial  laws; 
and  the  arbitrariness  of  magistrates  from  a  divine  rule  in 
things  of  the  greatest  concernment,  to  the  glory  of  God 
if  free  from  them,  and  that  these  laws  I  doubt  will  scarcely 
be  accommodated  unto  any  thing  under  contest  now  in 
this  age  of  the  world  among  Christians)  but  shall  I  say,  a 
warrant  taken  from  hence  for  the  compelling  of  men 
sound  in  so  many  fundamentals,  as  were  it  not  for  the  con- 
test with  them  we  would  acknowledge  sufficient  for  the  en- 
tertainment of  the  Lord  Jesus  in  their  bosoms,  to  subject  to, 
and  close  with  the  things  contrary  to  their  present  light  and 
apprehension  (though  under  a  promise  of  being  taught  of 
God),  or  to  inflict  penalties  upon  a  refusal  so  to  do?  *  Credat 
Apella.' 

Shall  the  examples  of  extraordinary  judgments  upon 
idolaters,  false  prophets,  by  sword  and  fire  from  heaven,  on 
magicians,  apostates,  and  the  like,  be  here  produced? 
Though  such  arguments  as  these  have  made  thousands  weep 
tears  of  blood,  yet  the  consequence  in  reason  cannot  but 
provoke  laughter  to  all  men  not  wholly  forsaken  of  directing 
principles. 

What  then  shall  be  done,  they  will  say?  they  have  been 
admonished,  rebuked,  convinced,  must  they  now  be  let 
alone  ? 

Something  as  to  this  I  shall  add,  in  the  close  of  this  dis- 
course ;  for  the  present  let  learned  Whitaker  answer  for  me. 
And  first  to  the  first,  of  their  being  confuted  :  *  Possunt 
quidem  controversiai  ad  externum  forum  deferri,  et  ibi  de- 
siniri ;  sed  conscientia  in  eo  foro  non  acquiescit,  non  enira 
potest  conscientia  sedari  sine  Spiritu  sancto.'  Let  contro- 
versies (saith  he)  be  determined  how  you  please,  until  the 
conscience  be  quieted  by  the  holy  Spirit,  there  will  be  little 
peace.     Unto  which  1  shall  not  add  any  thing,  considering 


252 


OF    TOLEKATJON 


what  I  said  before  of  conviction.  And  to  the  latter,  of  letting 
them  alone  to  their  own  ways  :  *  Ecclesiae  quidem  optatius 
est  levibus  quibusdam  dissensionibus  ad  tempus  agitari, 
quam  in  perfida  pace  acquiescere ;  non  ergo  sufficit  aliquo 
modo  pacem  conservari,  nisi  illam  esse  sanctam  pacem  con- 
stiterit,'  Whit,  con,  4.  de  Rom.  Pont.  qu.  1.  cap.  1.  sect.  2. 
Better  some  trouble,  than  a  perfidious  compelled  peace.  See 
him  handle  this  more  at  large,  with  some  excellent  conclu- 
sions to  this  purpose.  Con.  4.  de  Rom.  Pont.  qu.  1.  cap.  1. 
sect.  19.  p.  48.  et  50. 

For  these  then  (and  under  this  head  I  compare  all  such 
persons,  as  keeping  in  practice  within  the  bonds  before  laid 
forth  do  so  far  forth  hold  the  foundation,  as  that  neither  by 
believing  what  is  not,  or  disbelieving  what  indeed  is,  they  do 
take  in,  or  keep  off,  any  such  thing  as  wherewithal  being 
embraced,  or  without  which  being  rejected,  the  life  of  Christ 
cannot  in  any  case  possibly  consist,  nor  salvation  by  him  be 
obtained)  as  the  magistrate  is  not  bound  by  any  rule  or  pre- 
cept to  assist  and  maintain  them,  in  the  practice  of  those 
things  wherein  they  dissent  from  the  truth,  so  he  is  bound 
to  protect  them  in  peace  and  quietness,  in  the  enjoyment  of 
all  civil  rights  and  liberties  ;  nor  hath  he  either  warrant  or 
allowance  to  proceed  against  them,  as  to  the  least  penalty, 
for  their  dissent  in  those  things  they  cannot  receive.  At- 
tempts for  uniformity  among  saints,  or  such  as  for  ought 
we  can  conclude,  either  from  their  opinions  or  practices  may 
be  so,  by  external  force  are  purely  antichristian. 

2dly.  Now  for  those  that  stand  at  a  greater  distance  from 
the  publicly  owned  and  declared  truths,  such  as  before  we 
spake  of,  the  orderly  way  of  dealing  with  such  is,  in  the  first 
place,  to  bring  them  off  from  the  error  of  the  way,  which  they 
have  embraced  ;  and  until  that  be  done,  all  thoughts  of 
drawing  in  their  assent  to  that,  from  which  at  such  a  dis- 
tance they  stand,  is  vain  and  bootless.  Now  what  course 
is  to  be  taken  for  the  effecting  of  this?  Spiritual  ways  of 
healing  are  known  to  all,  let  them  be  used,  and  in  case  they 
prove  fruitless,  for  ought  that  yet  I  can  perceive,  the  person 
of  men  so  erring  must  be  left  in  the  state  and  condition  we 
described  under  the  second  head. 

And  now  to  drive  on  this  business  any  farther  by  way  of 
contest  I  will  not ;  my  intention  at  the  beginning  was  only 


OF    TOLERATION.  253 

positively  to  assert,  and  to  give  in  briefly,  the  scriptural  and 
rational  bottoms,  and  proofs  of  those  assertions  .•  wherein  I 
have  gone  aside,  to  pull  or  thrust  a  line  of  debate,  I  have 
transgressed  against  my  own  purpose,  I  hope  it  will  be  par- 
doned :  though  I  am  heartily  desirous  any  thing  which  pass- 
eth  my  pen,  may  be  brought  to  the  test,  and  myself  reduced 
where  I  have  gone  amiss  ;  yet  my  spirit  faints  within  me,  to 
think  of  that  way  of  handling  things  in  controversy,  which 
some  men  by  reciprocation  of  answers  and  replies  have  wound 
themselves  into.  Bolsecte,  and  Staphylus,  and  Stapleton, 
seem  to  live  again,  and  much  gall  from  beneath  to  be  poured 
into  men's  ink.  Oh,  the  deep  wounds  the  gospel  hath  re- 
ceived by  the  mutual  keen  invectives  of  learned  men  !  I  hope 
the  Lord  will  preserve  me  from  being  engaged  with  any  man 
of  such  a  frame  of  spirit.  What  hath  been  asserted  may 
easily  be  cast  up  in  a  few  positions,  the  intelligent  reader 
will  quickly  discern  what  is  aimed  at,  and  what  I  have  stood 
to  avow. 

If  what  is  proposed  be  not  satisfactory,  I  humbly  offer 
to  the  honourable  parliament,  that  a  certain  number  of  learned 
men,  who  are  differently  minded  as  to  this  business  of  tole- 
ration, which  almost  every  where  is  spoken  against,  may  be 
desired  and  required  to  a  fair  debate  of  the  matter  in  differ- 
ence before  their  own  assembly ;  that  so,  if  it  be  possible, 
some  light  may  be  given  to  the  determination  of  this  thing, 
of  so  great  concernment  in  the  judgments  of  all  men,  both 
on  the  one  side  and  on  the  other,  that  so  they  may  *  try  all 
things,  and  hold  fast  that  which  is  good.' 

Corol.  1.  That  magistrates  have  nothing  to  do  in  matters 
of  religion,  as  some  unadvisedly  affirm,  is  exceedingly  wide 
from  the  truth  of  the  thing  itself. 

Corol.  2.  Corporal  punishments  for  simple  error  were 
found  out  to  help  to  build  the  tower  of  Babel. 

Si  quid  novisti  rectius  istis, 

Candidus  imperii ;  si  non,  his  utere  raeeum. 


SERMON    IV.* 


STEADFASTNESS  OF  PROMISES, 


AND    THE 


SINFULNESS  OF  STAGGERING. 


•  This  sermon  was  preached  before  the  FarliameDt,  Feb.  28,  1649,  being  a  day 
5-et  apart  for  solemn  huruiliation  throughout  the  nation. 


TO 

THE  COMMONS  OF  ENGLAND 

IN 

PARLIAMENT  ASSEMBLED. 


Sirs, 
That  God  in  whose  hand  your  breath  is,  and  whose 
are  all  your  ways,  having  caused  various  seasons  to 
pass  over  you,  and  in  them  all  manifested,   that  his 
works  are  truth,  and  his  ways  judgment,  calls  earnestly 
by  them  for  that  walking  before  him,  which  is  required 
from  them,  who  with  other  distinguishing  mercies,  are 
interested  in  the  specialty  of  his  protecting  providence. 
As  in  a  view  of  present  enjoyments,  to  sacrifice  to  your 
net,  and  burn  incense  to  your  drag,  as  though  by  them, 
your  portion  were  fat  and  plenteous,  is  an  exceeding 
provocation  to  the  eyes  of  his  glory ;  so  to  press  to  the 
residue  of  your  desires  and  expectations,  by  an  arm  of 
flesh,  the  designings  and  contrivances  of  carnal  reason, 
with  outwardly  appearing  mediums  of  their  accom- 
plishment, is  no  less  an  abomination  to  him.     Though 
there  may  be  a  present  sweetness  to  them  that  find  the 
life  of  the  hand,  yet  their  latter  end  will  be,  to  lie  down 
in  sorrow.     That  you  might  be  prevailed  on  to  give 
glory  to  God  by  steadfastness  in  believing,  committing 
all  your  ways  to  him  with  patience  in  well-doing,  to 
the   contempt  of  the    most  varnished    appearance   of 
carnal  policy,  was  my  peculiar  aim  in  this  ensuing- 
Sermon. 

That  which  added  ready  willingness  to  my  obedi- 
ence unto  your  commands  for  the  preaching  and  pub- 


Cclvi  THE    EPISTLE    DEDICATORY. 

lishing'  hereof,  being-  a  serious   proposal  for  the   ad- 
vancement and  propagation  of  the  gospel  in  another 
nation,  is  here  again  recommended  to  your  thoughts,  by 
Your  most  humble  servant, 

In  our  common  Master, 

J.  Owen. 

March  8.  1649. 


TUF.    STEADFASTNESS    OF     PROMISES,    &C.       257 


SERMON  IV. 

He  staggered  not  at  the  promise  of  God  through  unbelief. — Rom.  iv,  20. 

In  the  first  chapters  of  this  epistle,  the  apostle,  from  Scrip- 
ture, and  the  constant  practice  of  all  sorts  of  men,  of  all 
ages,  Jews  and  Gentiles,  wise  and  barbarians,  proves  all  the 
world,  and  every  individual  therein,  to  '  have  sinned  and 
come  short  of  the  glory  of  God :'  and  not  only  so,  but  that 
it  was  utterly  impossible,  that  by  their  own  strength,  or  by 
virtue  of  any  assistance  communicated,  or  privileges  enjoyed, 
they  should  ever  attain  to  a  righteousness  of  their  own,  that 
might  be  acceptable  unto  God. 

Hereupon  he  concludes  that  discourse  with  these  two 
positive  assertions :  First,  That  for  what  is  past,  *  every 
mouth  must  be  stopped,  and  all  the  world  become  guilty 
before  God  ;'  chap.  iii.  19.  Secondly,  For  the  future,  though 
they  should  labour  to  amend  their  ways,  and  improve  their 
assistances  and  privileges  to  a  better  advantage  than  formerly, 
*  yet  by  the  deeds  of  tlie  law,  shall  no  flesh  be  justified  in  the 
sight  of  God  ;'  ver.  20. 

Now  it  being  the  main  drift  of  the  apostle,  in  this  epistle, 
and  in  his  whole  employment,  to  manifest  that  God  hath  not 
shut  up  all  the  sons  of  men,  hopeless  and  remediless  under 
this  condition  ;  he  immediately  discovers  and  opens  the  rich 
supply,  which  God  in  free  grace  hath  made  and  provided, 
for  the  delivery  of  his  own  from  this  calamitous  estate,  even 
by  the  righteousness  of  faith  in  Christ,  which  he  unfoldeth, 
asserteth,  proves,  and  vindicates  from  objections,  to  the  end 
of  the  third  chapter. 

This  being  a  matter  of  so  great  weight,  as,  comprising  in 
itself  the  sum  of  the  gospel  wherewith  he  was  intrusted ; 
the  honour  and  exaltation  of  Christ,  which  above  all  he  de- 
sired ;  the  great  design  of  God  to  be  glorious  in  his  saints  ; 
and  in  a  word,  the  chief  subject  of  the  ambassage  from  Christ, 
to  him  committed  (to  wit,  that  they  who  neither  have,  nor 
by  any  means  can  attain  a  righteousness  of  their  own,  by  the 
utmost  of  their  workings,  may  yet  have  that  which  is  com- 
plete and  unrefusable  in  Christ,  by  believing),  he  therefore 

VOL.  XV.  s 


258  THE    STEADFASTNESS    OF    PROMISES,  . 

strongly  confirms  it  in  the  fourth  chapter,  by  testimony  and 
example  of  the  Scripture,  with  the  saints  that  were  of  old : 
thereby  also  declaring^,  that  though  the  manifestation  of  this 
mystery,  were  now  more  fully  opened  by  Christ  from  the 
bosom  of  the  Father,  yet  indeed  this  was  the  only  way  for 
any  to  appear  in  the  presence  of  God,  ever  since  sin  entered 
into  the  world. 

To  make  his  demonstrations  the  more  evident,  he  singleth 
out  one  for  an  example,  who  was  eminently  known,  and 
confessed  by  all  to  have  been  the  friend  of  God,  to  have  been 
righteous  and  justified  before  him,  and  thereon  to  have 
held  sweet  communion  with  him  all  his  days ;  to  wit, 
Abraham,  the  father  according  to  the  flesh,  of  all  those,  who 
put  in  the  strongest  of  all  men  for  a  share  in  righteousness, 
by  the  privileges  they  did  enjoy,  and  the  works  they  did 
perform. 

Now  concerning  him,  the  apostle  proves  abundantly  in 
the  beginning  of  the  fourth  chapter,  that  the  justification 
which  he  found,  and  the  righteousness  he  attained,  was 
purely  that,  and  no  other,  which  he  before  described ;  to 
wit,  a  righteousness  in  the  forgiveness  of  sins,  through  faith 
in  the  blood  of  Christ.  Yea,  and  that  all  the  privileges  and 
exaltations  of  this  Abraham,  which  made  him  so  signal  and 
eminent  among  the  saints  of  God,  as  to  be  called  '  the  father 
of  the  faithful,'  were  merely  from  hence,  that  this  righteous- 
ness of  grace  was  freely  discovered,  and  fully  established 
unto  him :  an  enjoyment  being  granted  him  in  a  peculiar 
manner,  by  faith  of  that  promise,  wherein  the  Lord  Christ, 
with  the  whole  spring  of  the  righteousness  mentioned,  was 
inwrapped.  This  the  apostle  pursues  with  sundry  and 
various  inferences  and  conclusions,  to  the  end  of  ver.  17. 
chap.  iv. 

Having  laid  down  this,  in  the  next  place  he  gives  us  a 
description  of  that  faith  of  Abraham,  whereby  he  became 
inheritor  of  those  excellent  things,  from  the  adjuncts  of  it. 
That  as  his  justification  was  proposed  as  an  example  of 
God's  dealing  with  us  by  his  grace,  so  his  faith  might  be  laid 
down  as  a  pattern  for  us,  in  the  receiving  that  grace. 
Now  this  he  doth,  from 

First,  The  foundation  of  it,  whereon  it  rested. 
,    ,    Secondly,  The  matter  of  it,  what  he  believed. 


A>fD    SIN^FULNESS    OF    STAGGERING.  259 

Thirdly,  The  manner  of  it,  or  how  he  believed. 

First,  From  the  bottom  and  foundation  on  which  it 
rested,  viz.  The  omnipotency  or  all-sufficiency  of  God, 
whereby  he  was  able  to  fulfil  whatever  he  had  engaged 
himself  unto  by  promise,  and  which  he  called  him  to  be- 
lieve, ver.  14.  *  He  believed  him  who  quickeneth  the  dead, 
and  calleth  those  things  which  be  not,  as  though  they 
were.' 

Two  great  testimonies  are  here  of  the  power  of  God: 

1.  That  *  he  quickeneth  the  dead  :'  able  he  is  to  raise  up 
those  that  are  dead  to  life  again. 

2.  '  He  calleth  things  that  are  not,  as  though  they  were  :' 
by  his  very  call  or  word,  gives  being  to  those  things  which 
before  were  not :  as  when  he  said,  '  Let  there  be  light,  there 
was  light;'  Gen.  i.  3.  by  that  very  word,  'commanding  light 
to  shine  out  of  darkness  ;'  2  Cor.  iv.  6. 

These  demonstrations  of  God's  all-sufficiency  he  consi- 
dereth  in  peculiar  reference  to  what  he  was  to  believe ;  to 
wit,  that  'he  might  be  the  father  of  many  nations;'  ver.  11. 
of  the  Jews  according  '  to  the  flesh,'  of  Jews  and  Gentiles, 
according  to  the  faith  whereof  we  speak.  For  the  first,  his 
'  body  being  now  dead,  and  Sarah's  womb  dead,'  ver.  19. 
he  rests  on  God  *  as  quickening  the  dead,'  in  believing  that 
he  '  shall  be  the  father  of  many  nations.'  For  the  other, 
that  he  should  be  a  father  of  the  Gentiles  by  faith,  the  Holy 
Ghost  witnesseth  that  they  '  were  not  a  people  ;'  Hos.  ii.  23. 
the  implanting  of  them  in  his  stock,  must  be  by  a  power, 
'  that  calleth  things  that  are  not,  as  though  they  were :' 
giving  a  new  nature  and  being  unto  them,  which  before  they 
had  not. 

To  bottom  ourselves  upon  the  all-sufficiency  of  God,  for 
the  accomplishment  of  such  things  as  are  altogether  im- 
possible to  any  thing,  but  that  all-sufficiency,  is  faith  in- 
deed, and  worthy  our  imitation.  It  is  also  the  wisdom  of 
faith,  to  pitch  peculiarly  on  that  in  God,  which  is  accom- 
modated to  the  difficulties  wherewith  it  is  to  wrestle.  Is 
Abraham  to  believe,  that  from  his  dead  body  must  spring 
a  whole  nation  ?  He  rests  on  God,  as  '  he  that  quickeneth 
the  dead.' 

Secondly,  His  faith  is  commended  from  the  matter  of  it, 
or  what  he  did  believe ;  which  is  said  in  general  to  be  'the 

s2 


200  THE    STEADFASTNESS    OF    PROMISES, 

promise  of  God  ;'  ver.  20.  '  He  staggered  not  at  the  promise 
of  God  through  unbelief.'  And  particularly  the  matter  of 
that  promise  is  pointed  at,  ver.  11.  18.  that  he  should  be 
'  the  father  of  many  nations  ;'  that  was  his  being  a  '  father 
of  many  nations,'  of  having  'all  nations  blessed  in  his  seed.' 
A  matter  entangled  with  a  world  of  difficulties,  considering 
the  natural  inability  of  his  body,  and  the  body  of  Sarah,  to 
be  parents  of  children.  But,  when  God  calls  for  believing, 
his  truth  and  all-sufficiency  being  engaged,  no  difficulty,  nor 
seeming  impossibilities,  that  the  thing  to  be  believed  is,  or 
may  be  attended  withal,  ought  to  be  of  any  weight  with  us  : 
he  who  hath  promised,  is  able. 

Thirdly,  From  the  manner  of  his  believing,  which  is  ex- 
pressed four  ways. 

1.  '  Acrainst  hope,  he  believed  in  hope;'  ver.  18.  Here 
is  a  twofold  hope  mentioned  ;  one  that  was  against  him,  the 
other  that  was  for  him. 

(1.)  He  believed  against  hope,  that  is,  when  all  argu- 
ments that  might  beget  ,hope  in  him,  were  against  him. 
Ao"ainst  hope  is  against  all  motives  unto  hope  whatever.  All 
reasons  of  natural  hope  were  against  him.  What  hope  could 
arise  in,  or  by  reason,  that  two  dead  bodies  should  be  the 
source  and  fountain  of  many  nations  ?  so  that  against  all 
inducements  of  a  natural  hope  he  believed. 

(2.)  He  'believed  in  hope;'  that  is,  such  hope  as  arose 
as  his  faith  did,  from  the  consideration  of  God's  all-suffi- 
ciency. This  is  an  adjunct  of  his  faith,  it  was  such  a  faith 
as  had  hope  adjoined  with  it.  And  this  believing  in  hope 
when  all  reasons  of  hope  were  away,  is  the  first  thing  that 
is  set  down,  of  the  manner  of  his  faith.  In  a  decay  of  all 
natural  helps,  the  deadness  of  all  means,  an  appearance  of 
an  utter  impossibility,  that  ever  the  promise  should  be  ac- 
complished, then  to  believe  with  unfeigned  hope,  is  a  com- 
mendable faith. 

2.  He  'was  not  weak  in  faith;'  ver.  19.  jut)  aa^ivnaaq, 
'  minime  debilis,'  Beza.  He  was  by  *  no  means  weak :'  a  ne- 
gation, that  by  a  figure,  fxiioxrig,  doth  strongly  assert  the 
contrary,  to  that  which  is  denied.  He  was  no  way  weak ; 
that  is,  he  was  very  strong  in  faith,  as  is  afterward  expressed, 
ver.  20.  '  He  was  strong  in  faith,  giving  glory  to  God.'  And 
the  apostle  tells  you,  wherein  this  his  not  weakness  did  ap- 


AND    SINFULNESS    OP    STAGGERING.  261 

pear :  saith  he,  *  He  considered  not  his  own  body  being  now 
dead,  when  he  was  about  a  hundred  years  old,  neither  yet 
the  deadness  of  Sarah's  womb ;'  ver.  19.  It  was  seen  in 
this,  that  his  faith  carried  him  above  the  consideration  of  all 
impediments,  that  might  lie  in  the  way  to  the  accomplish- 
ment of  the  promise. 

It  is  mere  weakness  of  faith,  that  makes  a  man  lie  poring 
on  the  difficulties  and  seeming  impossibilities  that  lie  upon 
the  promise.  We  think  it  our  wisdom,  and  our  strength, 
to  consider,  weigh,  and  look  into  the  bottom  of  oppositions, 
and  temptations,  that  arise  against  the  promise.  Perhaps 
it  may  be  the  strength  of  our  fleshly,  carnal  reason ;  but 
certainly  it  is  the  weakness  of  our  faith.  He  that  is  strong 
in  faith  will  not  so  much  as  debate,  or  consider  the  things, 
that  cast  the  greatest  seeming  improbability,  yea  impossi- 
bility, on  the  fulfilling  of  the  promise:  it  will  not  afford  a 
debate  or  dispute  of  the  cause,  nor  any  consideration .  '  Being 
not  weak  in  faith,  he  considered  not.' 

3.  He  *  was  fully  persuaded;'  ver.  21.  Tr\i]po({)opri^aig, 
'  persuasionis  plenus.'  This  is  the  third  thing  that  is  ob- 
served in  the  manner  of  his  believing.  He  fully,  quietly, 
resolvedly  cast  himself  on  this,  that  '  he  who  had  promised 
was  able  to  perform  it.'  As  a  ship  at  sea  (for  so  the  word 
imports),  looking  about,  and  seeing  storms  and  winds 
arising,  sets  up  all  her  sails,  and  with  all  speed  makes  to 
the  harbour.  Abraham  seeing  the  storms  of  doubts  and 
temptations  likely  to  rise  against  the  promise  made  unto  him, 
with  full  sail  breaks  through  all,  to  lie  down  quietly  in  God's 
all-sufficiency. 

4.  The  last  is,  that  *  he  staggered  not ;'  ver.  20.  This  is 
that  which  I  have  chosen  to  insist  on  unto  you,  as  a  choice 
part  of  the  commendation  of  Abraham's  faith,  which  is  pro- 
posed for  our  imitation  ;  *  He  staggered  not  at  the  promise 
of  God  through  unbelief.' 

The  words  may  be  briefly  resolved  into  this  doctrinal 
proposition : 

Observation.  All  staggering  at  the  promises  of  God  is 
from  unbelief. 

What  is  of  any  difficulty  in  the  text,  will  be  cleared  in 
opening  the  parts  of  the  observation. 

Men  are  apt  to  pretend  sundry  other  reasons  and  causes 


262  THE    STEADFASTNESS    OF    PROMISES, 

of  their  staggering.  The  promises  do  not  belong  unto  them, 
God  intends  not  their  souls  in  them^  they  are  not  such  and 
such,  and  this  makes  them  stagger ;  when  the  truth  is,  it  is 
their  unbelief,  and  that  alone,  that  puts  them  into  this  stag- 
gering condition.  As  in  other  things,  so  in  this,  we  are  apt 
to  have  many  fair  pretences  for  foul  faults.  To  lay  the  bur- 
den on  the  right  shoulders,  I  shall  demonstrate,  by  God's 
assistance,  that  it  is  not  this,  or  that,  but  unbelief  alone,  that 
makes  us  stagger  at  the  promises. 

To  make  this  the  more  plain,  I  must  open  these  two 
things : 

I.  What  is  the  promise  here  intended. 

II.  What  it  is  to  stagger  at  the  promise. 

I.  The  promise  here  mentioned  is  principally  that  which 
Abraham  believing,  it  was  said  eminently,  that  '  it  was  ac- 
counted to  him  for  righteousness.'  So  the  apostle  tells  us, 
ver.  5.  of  this  chapter  :  when  this  was,  you  may  see  Gen.  xv.  6. 
there  it  is  affirmed,  that  '  he  believed  the  Lord,  and  it  was 
accounted  to  him  for  righteousness.'  That  which  God 
had  there  spoken  to  him  of,  was  about  '  the  multiplying 
of  his  seed  as  the  stars  of  heaven,  whereas  he  was  yet 
childless.' 

The  last  verse  of  chap.  xiv.  leaves  Abraham  full  of 
earthly  glory.  He  had  newly  conquered  five  kings  with  all 
their  host,  was  honoured  by  the  king  of  Sodom,  and  blessed 
by  the  king  of  Salem ;  and  yet  in  the  first  verse  of  chap.  xv. 
God  'appearing  to  him  in  a  vision,'  in  the  very  entrance  bids 
him  'fear  not :'  plainly  intimating,  that  notwithstanding  all 
his  outward  success  and  glory,  he  had  still  many  perplexities 
upon  his  spirit,  and  had  need  of  great  consolation  and  es- 
tablishment. Abraham  was  not  clear  in  the  accomplishment 
of  former  promises  about  the  blessed  seed,  and  so  though 
he  have  all  outward  advancements,  yet  he  cannot  rest  in 
them.  Until  a  child  of  God  be  clear  in  the  main,  in  the 
matter  of  the  great  promise,  the  business  of  Christ,  the  great- 
est outward  successes  and  advantages,  will  be  so  far  from 
quieting  and  settling  his  mind,  that  they  rather  increase  his 
perplexities.  They  do  but  occasion  him  to  cry.  Here  is  this, 
and  that ;  here  is  victory,  and  success ;  here  is  wealth,  and 
peace ;  but  liere  is  not  Christ. 

That  this  was  Abraham's  condition,  appears  from  ver.  2. 


AND    SINFULNESS    OF    STAGGERING.  263 

of  that  chapter,  where  God  having  told  him,  that  he  was  his 
shield  and  his  exceeding  great  reward :  he  replies,  '  Lord 
God,  what  wilt  thou  give  me,  seeing  I  go  childless?'  As  if 
he  should  have  said.  Lord  God,  thou  toldest  me  when  I  was 
in  Haran,  now  nineteen  years  ago,  that  in  me  and  'my  seed, 
all  the  families  of  the  earth  should  be  blessed  ;'  Gen.  xii.  3. 
that  the  blessed,  blessing  seed,  should  be  of  me  :  but  now 
I  wax  old,  all  appearances  grow  up  against  the  direct  ac- 
complishment of  that  word,  and  it  was  that,  which  above  all 
in  following  thee  I  aimed  at :  if  I  am  disappointed  therein, 
what  shall  I  do?  and  what  will  all  these  things  avail  me? 
what  will  it  benefit  me,  to  have  a  multitude  of  earthly  en- 
joyments, and  leave  them  in  the  close  to  my  servant? 

I  cannot  but  observe,  that  this  sighing,  mournful  com- 
plaint of  Abraham,  hath  much  infirmity,  and  something  of 
diffidence,  mixed  with  it.  He  shakes  in  the  very  bottom  of 
his  soul,  that  improbabilities  were  growing  up,  as  he 
thought,  to  impossibilities,  against  him,  in  the  way  of  pro- 
mise. Yet  hence  also  mark  these  two  things :  First,  Tlrat 
he  doth  not  repine  in  himself,  and  keep  up  his  burning 
thoughts  in  his  breast,  but  sweetly  breathes  out  the  burden 
of  his  soul,  into  the  bosom  of  his  God.  '  Lord  God,'  saith 
he,  'what  wilt  thou  give  me,  seeing  I  go  childless?'  It  is  of 
sincere  faith,  to  unlade  our  unbelief  in  the  bosom  of  our 
God.  Secondly,  That  God  lakes  not  his  servant  at  the  ad- 
vantage of  his  complaining  and  diffidence :  but  lets  that 
pass,  until  having  renewed  the  promise  to  him,  and  settled 
his  faith,  then  he  gives  in  his  testimony,  that  he  believed 
God.  The  Lord  overlooks  the  weakness,  and  causeless 
wailings  of  his,  takes  them  at  the  best,  and  then  gives  his 
witness  to  them. 

This,  I  say,  was  the  promise  whereof  we  spake  :  that  he 
should  have  a  seed  of  his  own,  '  like  the  stars  that  cannot 
be  numbered  ;'  Gen.  xv.  4,  5.  And  herein  are  contained 
three  things. 

1.  The  purely  spiritual  part  of  it,  that  concerned  his  own 
soul  in  Christ.  God  engaging  about  his  seed  minds  him 
of  his  own  interest  in  that  seed  which  brings  the  blessing. 
Jesus  Christ,  with  his  whole  mediation,  and  his  whole  work 
of  redemption,  is  in  this  promise,  with  the  enjoyment  of 


264  THE    STEADFASTNESS    OF    PROMISES, 

God  in  covenant,  '  as  a  shield,  and  as  an  exceeding  great 
reward.' 

2.  The  kingdom  of  Christ,  in  respect  of  the  propagation 
and  establishment  of  it,  with  the  multitude  of  his  subjects, 
that  also  is  in  this  promise. 

3.  The  temporal  part  of  it,  multitudes  of  children  to  a 
childless  man,  and  an  heir  from  his  own  bowels. 

Now  this  promise,  in  these  three  branches,  takes  up 
your  whole  interest,  comprises  all  you  are  to  believe  for  : 
be  you  considered  either  as  believers,  or  as  rulers.  As  be- 
lievers :  so  your  interest  lies  in  these  two  things  :  That  your 
own  souls  have  a  share  and  portion  in  the  Lord  Christ;  and 
that  the  kingdom  of  the  Lord  Jesus  be  exalted  and  esta- 
blished. As  rulers  :  That  peace  and  prosperity  may  be  the 
inheritance  of  the  nation,  is  in  your  desires.  Look  upon 
this  in  subordination  to  the  kingdom  of  Christ,  and  so  all 
these  are  in  this  promise. 

To  make  this  more  plain,  these  being  the  three  main 
things  that  you  aim  at,  I  shall  lay  before  you  three  promises, 
suited  to  these  several  things,  which,  or  the  like,  you  are 
to  view  in  all  your  actings,  all  staggering  at  them,  being 
from  unbelief. 

The  first  thing  you  are  to  believe  for,  is  the  interest  of 
your  own  souls  in  the  covenant  of  grace,  by  Christ.  As 
to  this  I  shall  only  point  unto  that  promise  of  the  covenant, 
Heb.  viii.  12.  '  I  will  be  merciful  to  their  unrighteousness, 
and  their  sins,  and  their  iniquities  I  will  remember  no  more/ 
The  second  is  the  establishment  of  the  kingdom  of 
Christ,  in  despite  of  all  opposition.  And  for  this  amongst 
innumerable,  take  that  of  Isa.  Ix.  11.  '  Therefore  thy  gates 
shall  be  open  continually,  they  shall  not  be  shut  day  nor 
night,  that  men  may  bring  unto  thee  the  forces  of  the  Gen- 
tiles, and  that  their  kings  may  be  brought ;  for  the  nation 
and  kingdom  that  will  not  serve  thee  shall  perish.' 

The  quiet  and  peace  of  the  nation,  which  ye  regard  as 
rulers,  as  it  stands  in  subordination  to  the  kingdom  of 
Christ,  comes  also  under  the  promise,  for  which  take  that 
of  Jer.  XXX.  20,  21. 

These  being  your  three  main  aims,  let  your  eye  be  fixed 
on  these  three,  or  the  like  promises ;  for  in  the  demonstra- 


AND    SINFULNESS    OF    STAGGERING.  265 

tion  and  the  use  of  the  point,  I  shall  carry  along  all  three 
together,  desiring  that  what  is  instanced  in  any  one,  may  be 
always  extended  to  both  the  other. 

II.  What  is  it  to  stagger  at  the  promise.  'He  staggered 
not,' ow  Stticpt'^rj,  ' he  disputed  not:'  SiaKpivojuat  is  properly 
to  make  use  of  our  own  judgment  and  reason,  in  discerning 
of  things,  of  what  sort  they  be.  It  is  sometimes  rendered, 
'to  doubt;'  Matt.  xxi.  21.  'If  you  have  faith,'  koi  nrj  ^la- 
Kpi^rJTE,  '  and  doubt  not :'  that  is,  not  use  arguings  and  rea- 
sonings in  yourselves  concerning  the  promise  and  things 
promised.  Sometimes  it  simply  denotes  to  discern  a  thing 
as  it  is  :  so  the  word  is  used  1  Cor.  xi.  29.  Staicptvwv  to  awfia, 
'discerning  the  body.'  In  the  sense  wherein  it  is  here  used, 
as  also  Matt.  xxi.  21.  it  holds  out,  as  I  said,  a  self-con- 
sultation and  dispute,  concerning  those  contrary  things  that 
are  proposed  to  us.  So  also  Acts  x.  20.  Peter  is  com- 
manded to  obey  the  vision,  jurjSev  SaKptvojutvoc,  'nothing 
doubting.'  What  is  that?  Why,  a  not  continuing  to  do, 
what  he  is  said  to  have  done,  ver.  17.  'He  doubted  in  him- 
self what  the  vision  he  had  seen  should  mean:'  he  rolled 
and  disputed  it  in  his  own  thoughts ;  he  staggered  at  it. 

To  stagger  then  at  the  promise,  is  to  take  into  consider- 
ation the  promise  itself,  and  withal,  all  the  diflSculties  that 
lie  in  the  way  for  the  accomplishment  of  it,  as  to  a  man's 
own  particular,  and  there  so  to  dispute  it  in  his  thoughts, 
as  not  fully  to  cast  it  off,  nor  fully  to  close  with  it.  For 
instance,  the  soul  considers  the  promise  of  free  grace  in  the 
blood  of  Jesus,  looks  upon  it,  weighs,  as  well  as  it  is  able, 
the  truth  of  God,  who  make  the  promise,  with  those  other 
considerations,  which  might  lead  the  heart  to  rest  firmly 
upon  it;  but  withal,  takes  into  his  thoughts  his  own  un- 
worthiness,  sinfulness,  unbelief,  hypocrisy,  and  the  like; 
which  as  he  supposes,  powerfully  stave  off  the  eflScacy  of 
the  promise  from  him.  Hence  he  knows  not  what  to  con- 
clude :  if  he  add  a  grain  of  faith,  the  scale  turns  on  the  side 
of  the  promise;  the  like  quantity  of  unbelief  makes  it  turn 
upon  him;  and  what  to  do  he  knows  not:  let  go  the  pro- 
mise he  cannot,  take  fast  hold  he  dares  not ;  but  here  he 
staggers,  and  wavers  to  and  fro. 

Thus  the  soul  comes  to  be  like  Paul,  in  anotlicr  case, 
Phil.  i.  23.  He  considered  his  own  advantage  on  the  one 


266  THE    STEADFASTNESS    OF    PROMISE^, 

side  by  his  dissolution,  and  the  profit  of  the  churches  by 
his  abiding  in  the  flesh,  on  the  other;  and  taking  in  these 
various  thoughts,  he  cries  out,  he  is  in  a  strait,  he  stag- 
gered, he  was  betwixt  two,  and  knew  not  which  to  choose  : 
or  as  David,  2  Sam/xxiv.  14.  when  he  had  a  tender  of 
several  corrections  made  to  him,  says,  '  I  am  in  a  great 
strait;'  he  sees  evil  in  every  one,  and  knows  not  which  to 
choose. 

A  poor  creature  looking  upon  the  promise,  sees,  as  he 
supposes,  in  a  steadfast  closing  with  the  promise,  that  there 
lies  presumption ;  on  the  other  hand,  certain  destruction,  if 
he  believes  not;  and  now  he  staggers,  he  is  in  a  great 
strait:  arguments  arise  on  both  sides,  he  knows  not  how 
to  determine  them,  and  so  hanging  in  suspense,  he  stag- 
gereth.  Like  a  man  travelling  a  journey,  and  meeting  with 
two  several  paths,  that  promise  both  fairly,  and  he  knows 
not  which  is  his  proper  way;  he  guesses,  and  guesses,  and 
at  length  cries.  Well,  I  know  not  which  of  these  ways  I 
should  go  ;  but  this  is  certain,  if  I  mistake  I  am  undone ; 
I'll  go  in  neither,  but  here  I'll  sit  down,  and  not  move  one 
step  in  either  of  them,  until  some  one  come,  that  can  give 
me  direction.  The  soul  very  frequently  sits  down  in  this 
hesitation,  and  refuses  to  step  one  step  forward,  till  God 
come  mightily  and  lead  out  the  spirit  to  the  promise,  or  the 
devil  turn  it  aside  to  unbelief. 

It  is  as  a  thing  of  small  weight  in  the  air  :  the  weight  that 
it  hath,  carries  it  downwards  ;  and  the  air,  with  some  breath 
of  wind,  bears  it  up  again,  so  that  it  waves  to  and  fro : 
sometimes  it  seems  as  though  it  would  fall,  by  its  own 
weight;  and  sometimes  again,  as  though  it  would  mount 
quite  out  of  sight ;  but  poized  between  both  it  tosseth  up 
and  down,  without  any  great  gaining  either  way.  The  pro- 
mise draws  the  soul  upward,  and  the  weight  of  its  unbelief 
sinks  it  downward:  sometimes  the  promise  attracts  so 
powerfully,  you  would  think  the  heart  quite  drawn  up  into 
it:  and  sometimes  again  unbelief  presses  down,  that  you 
would  think  it  gone  for  ever  ;  but  neither  prevails  utterly, 
the  poor  creature  swaggs  between  both,  this  is  to  stagger. 
Like  the  two  disciples  going  to  Emmaus,  Luke  xxiv.  14. 
'They  talked  together  of  the  things  that  had  happened,' 
debated  the  business,   and  ver.  22.   they  gave  up  the  result 


AND    SINFULNESS    OF    STAGGERING.  267 

of  their  thoughts.  They  *  trusted  it  had  been  he  that  should 
have  redeemed  Israel ;'  they  trusted  once,  but  now  seeing 
him  slain  and  crucified,  they  know  not  what  to  say  to  it. 
What  then?  do  they  quite  give  overall  trusting  in  him? 
No,  they  cannot  do  so,  ver.  23 — 25.  Certain  women  had 
astonished  them,  and  affirmed  that  he  was  risen ;  yea,  and 
others  also  going  to  his  grave  found  it  so  :  hereupon  they 
'have  communication  within  themselves  and  are  sad,' ver.  17. 
that  is,  they  staggered,  they  were  in  a  staggering  condition: 
much  appears  for  them,  something  against  them,  they  know 
not  what  to  do. 

A  poor  soul,  that  hath  been  long  perplexed  in  trouble 
and  anxiety  of  mind,  finds  a  sweet  promise,  Christ  in  a  pro- 
mise suited  to  all  his  wants,  coming  with  mercy  to  pardon 
him,  with  love  to  embrace  him,  with  blood  to  purge  him, 
and  is  raised  up  to  roll  himself  in  some  measure  upon  this 
promise;  on  a  sudden  terrors  arise,  temptations  grow  strong, 
new  corruptions  break  out,  Christ  in  the  promise  dies  to  him, 
Christ  in  the  promise  is  slain,  is  in  the  grave  as  to  him ;  so 
that  he  can  only  sigh,  and  say,  I  trusted  for  deliverance  by 
Christ,  but  now  all  is  gone  again,  I  have  little  or  no  hope, 
Christ  in  the  promise  is  slain  to  me.  What  then?  shall  he 
give  over,  never  more  inquire  after  this  buried  Christ,  but 
sit  down  in  darkness  and  sorrow  ?  No,  he  cannot  do  so  : 
this  morning  some  new  arguments  of  Christ's  appearance 
again  upon  the  soul  are  made  out ;  Christ  is  not  for  ever 
lost  to  him.  What  does  he  then?  Steadfastly  believe  he 
cannot,  totally  give  over  he  will  not ;  he  staggers,  he  is  full 
of  self-communications,  and  is  sad.  This  it  is,  to  stagger  at 
the  promise  of  God. 

1  come  now  to  prove,  that  notwithstanding  any  pretences 
whatever,  all  this  staggering  is  from  unbelief. 

The  two  disciples,  whom  we  now  mentioned,  that  stag- 
gered and  disputed  between  themselves  in  their  journey  to 
Emmaus,  thought  they  had  a  good  reason,  and  a  sufficient  ap- 
pearing cause  of  all  their  doublings.  'We  hoped,' say  they, 
'  that  it  was  he  that  should  have  delivered  Israel.  What  do 
they  now  stand  at  ?  Alas  !  the  '  chief-priests  and  rulers  have 
condemned  him  to  death,  and  crucified  him ;'  Luke  xxiv.  20. 
And  is  it  possible  that  deliverance  should  arise  from  a  cru- 
cified man?  this  makes  them  stagger.    Bui  when  our  Saviour 


268  THE    STEADFASTNESS    OF    PROMISES, 

himself  draws  nigh  to  them,  and  gives  them  the  ground  of 
all  this,  he  tells  them  it  is  all  from  hence ;  they  '  are  foolish 
and  slow  of  heart  to  believe ;'  ver.  25.  Here  is  the  rise  of 
all  their  doubtings,  even  their  unbelief.  Whilst  you  are 
slow  of  heart  to  believe,  do  not  once  think  of  establishment. 

Peter  venturing  upon  the  waves  at  the  command  of 
Christ,  Matt.  xiv.  seeing  the  *  wind  to  grow  boisterous,' 
ver.  29.  he  also  hath  a  storm  within,  and  cries  out.  Oh, 
save  me  !  What  was  now  the  cause  of  Peter's  fear,  and  cry- 
ing out?  Why  the  wind  and  sea  grew  boisterous,  and  he 
was  ready  to  sink  ;  no  such  thing,  but  merely  unbelief,  want 
of  faith  ;  ver.  31.  '  O  thou  of  little  faith,'  saith  our  Saviour, 
'  wherefore  didst  thou  doubt  ?'  It  was  not  the  great  winds,  but 
thy  little  faith  that  made  thee  stagger.  And  in  three  or 
four  other  places,  upon  several  occasions,  doth  our  Saviour 
lay  all  the  wavering  and  staggering  of  his  followers,  as  to 
any  promised  mercy  upon  this  score,  as  Matt.  vi.  30.  and 
viii.  26. 

Isa.  vii.  Ahaz  being  afraid  of  the  combination  of  Syria 
and  Ephraim  against  him,  received  a  promise  of  deliverance 
by  Isaiah ;  ver.  7.  Whereupon  the  prophet  tells  him,  and 
all  Judah,  that  *  if  they  will  not  believe,  surely  they  shall  not 
be  established  ;'  ver.  9.  He  doth  not  say.  If  Damascus  and 
Ephraim  be  not  broken,  you  shall  not  be  established ;  no, 
he  doth  not  stick  there ;  the  fear  that  you  will  not  be  esta- 
blished ariseth  merely  from  your  unbelief,  that  keeps  you  off 
from  closing  with  the  promise,  which  would  certainly  bring 
you  establishment. 

And  this  is  the  sole  reason  the  apostle  gives,  why  the 
word  of  promise  being  preached  becomes  unprofitable,  even 
because  of  unbelief.  '  It  was  not  mixed  with  faith ;'  Heb. 
iv.  2. 

But  these  things  will  be  more  clear  under  the  demonstra- 
tion of  the  points,  which  are  two. 

1 .  When  a  man  doubts,  hesitates,  and  disputes,  any  thing 
in  himself,  his  reasonings  must  have  their  rise,  either  from 
something  within  himself,  or  from  something  in  the  things 
concerning  which  he  staggereth  ;  either  '  certitudo  mentis,' 
'  the  assurance  of  his  mind;'  or  *  certitudo  entis,'  the  'cer- 
tainty of  the  thing  itself,'  is  wanting.  He  that  doubtetfe 
whether  his  friend  in  a  far  country  be  alive  or  not,  his  stag- 


AND    SINFULNESS    OF    STAGGERING.  269 

gering  ariseth  from  the  uncertainty  of  the  thing  itself;  when 
that  is  made  out,  he  is  resolved,  as  it  was  with  Jacob  in  the 
case  of  Joseph.  But  he  that  doubteth,  whether  the  needle 
in  the  compass,  being  touched  with  the  loadstone,  will  turn 
northward,  all  the  uncertainty  is  in  his  own  mind. 

When  men  stagger  at  the  promises,  this  must  arise  either 
from  within  themselves,  or  some  occasion  must  be  adminis- 
tered hereunto  from  the  promise.  If  from  within  themselves, 
that  can  be  nothing  but  unbelief;  an  inbred  obstacle  to 
closing  with,  and  resting  on,  the  promise  ;  that  is  unbelief. 
If  then  we  demonstrate  that  there  is  nothing  in  the  promise, 
either  as  to  matter,  or  manner,  or  any  attendency  of  it,  that 
should  occasion  any  such  staggering,  we  lay  the  burden  and 
blame  on  the  right  shoulders,  the  sin  of  staggering  on  un- 
belief. 

Now  that  any  occasion  is  not  administered,  nor  cause 
given,  of  this  staggering  from  the  promise,  will  appear,  if  we 
consider  seriously  whence  any  such  occasion  or  cause  should 
arise.  All  the  stability  of  a  promise  depends  upon  the 
qualifications  of  the  promiser,  to  the  ends  and  purposes  of 
the  promise.  If  a  man  make  me  a  promise  to  do  such  and 
such  things  for  me,  and  I  question,  whether  ever  it  will  be  so 
or  not;  it  must  be  from  a  doubt  of  the  want  of  one  of  these 
things  in  him  that  makes  the  promise;  either  (1.)  of  truth; 
or  (2.)  of  ability  to  make  good  his  word,  because  of  the  dif- 
ficulty of  the  thing  itself;  or  (3.)  of  sincerity  to  intend  me 
really,  what  he  speaks  of;  or  (4.)  of  constant  memory  to 
take  the  opportunity  of  doing  the  thing  intended  ;  or  (5.)  of 
stableness  to  be  still  of  the  same  mind.  Now  if  there  be  no 
want  of  any  of  these  in  him  whose  promises  we  speak  of, 
there  is  then  certainly  no  ground  of  our  staggering,  but  only 
from  our  own  unbelief. 

Let  us  now  see  whether  any  of  these  things  be  wantino- 
to  the  promises  of  God ;  and  begin  we  with  the  first. 

(1.)  Is  there  truth  in  these  promises?  If  there  be  the 
least  occasion  in  the  world  to  suspect  the  truth  of  the  pro- 
mises, or  the  veracity  of  the  promiser,  then  may  our  stao-ger- 
ing  at  them  arise  from  thence,  and  not  from  our  own  unbe- 
lief. On  this  ground  it  is,  that  all  human  faith,  that  is  bot- 
tomed merely  on  the  testimony  of  man,  is  at  best  but  a  pro- 
bable opinion  ;  for  every  man  is  a  liar,  and  possibly  may  lie 


270  THE    STEADFASTNESS    OF    PROMISES, 

in  that  very  thing  he  is  engaged  to  us  in.  Though  a  good 
man  will  not  do  so  to  save  his  life  ;  yet  it  is  possible,  he  may 
be  tempted,  he  may  do  so.  But  now  the  author  of  the  pro- 
mises whereof  we  speak,  is  truth  itself,  the  God  of  truth. 
Who  hath  taken  this  as  his  special  attribute,  to  distinguish 
him  from  all  others.  He  is  the  very  God  of  truth ;  and 
holds  out  this  very  attribute  in  a  special  manner,  in  this  very 
thing,  in  making  of  his  promise  :  *  he  is  faithful  to  forgive  us 
our  sins ;'  1  John  i  9.  Whence  his  word  is  said  not  only 
to  be  true,  but  '  truth,'  John  xvii.  19.  truth  itself.  '  All  flesh 
is  as  grass,  but  his  word  abideth  for  ever;'  Isa.  xliv.  1. 

But  yet  farther,  that  it  may  be  evident,  that  from  hence 
there  can  be  no  occasion  of  staggering,  this  God  of  truth, 
whose  word  is  truth,  hath  in  his  infinite  wisdom  conde- 
scended to  our  weakness,  and  used  all  possible  means  to 
cause  us  to  apprehend  the  truth  of  his  promises.  The 
Lord  might  have  left  us  in  the  dark,  to  have  gathered  out 
his  mind  and  will  towards  us  from  obscure  expressions ;  and 
knowing  of  what  value  his  kindness  is,  it  might  justly  be  ex- 
pected that  we  should  do  so.  Men  in  misery  are  glad  to  lay 
hold  of  the  least  word  that  drops  from  him,  that  can  relieve 
them,  and  to  take  courage  and  advantage  upon  it.  As  the 
servants  of  Benhadad  watched  diligently,  what  would  fall 
from  the  mouth  of  Ahab  concerning  their  master,  then  in 
fear  of  death ;  and  when  he  had  occasionally  called  him  his 
brother,  they  presently  laid  hold  of  it,  and  cry,  *  Thy  brother 
Benhadad  ;'  1  Kings  xx.  33.  God  might  have  left  us,  and 
yet  have  manifested  much  free  grace,  to  have  gathered 
up  falling  crumbs,  or  occasional  droppings  of  mercy,  and 
supply,  that  we  should  have  rejoiced  to  have  found  out  one 
word  looking  that  way ;  but  to  shut  up  all  objections,  and 
to  stop  for  ever  the  mouth  of  unbelief,  he  hath  not  only 
spoken  plainly, but  hath  condescended  to  use  all  the  ways  of 
confirming  the  truth  of  what  he  says  and  speaks,  that  ever 
were  in  use  among  the  sons  of  men. 

There  be  four  ways,  whereby  men  seek  to  obtain  credit 
to  what  they  speak,  as  an  undoubted  truth,  that  there  may 
be  no  occasion  of  staggering. 

[1.]  By  often  averring  and  affirming  of  the  same  thing. 
When  a  man  says  the  same  thing  again  and  again,  it  is  a 
sign  that  he  speaks  the  truth,  or  at  least  that  he  would  be 


AND    SINFULNESS    OF    STAGGERING.  271 

"ttiought  SO  to  do.  Yea,  if  an  honest  man  do  clearly,  fully, 
plainly,  often  engage  himself  to  us  in  the  same  thing,  we 
count  it  a  vile  jealousy  not  to  believe  the  real  truth  of  his 
intentions.  Now  the  Lord  in  his  promises  often  speaks  the 
same  things,  he  speaks  once  and  twice.  There  is  not  any 
thing  that  he  hath  promised  us,  but  he  hath  done  it  again 
and  again.  For  instance,  as  if  he  should  say,  '  I  will  be  mer- 
ciful to  your  sins,'  I  pray  believe  me,  for,  '  I  will  pardon  your 
iniquities,'  yea,  it  shall  be  so,  '  I  will  blot  out  your  transgres- 
sions as  a  cloud.' 

There  is  not  any  want,  whereunto  we  are  liable,  but  thus 
he  hath  dealt  concerning  it.  As  his  command  is  line  upon 
line,  so  is  his  promise.  And  this  is  one  way  whereby  God 
causeth  the  truth  of  his  promises  to  appear.  To  take  away 
all  colour  of  staggering,  he  speaks  once,  yea  twice,  if  we  will 
hear. 

[2.]  The  second  way  of  confirming  any  truth,  is  by  an 
oath.  Though  we  fear  the  truth  of  some  men  in  their  asser- 
tions, yet  when  once  they  come  to  swear  any  thing  in  justice 
and  judgment,  there  are  very  few  so  knownly  profligate, 
and  past  all  sense  of  God,  but  that  their  asseverations  do 
gain  credit,  and  pass  for  truth.  Hence  the  apostle  tells  us, 
Heb.  vi.  16.  that  '  an  oath  for  confirmation  is  to  men  an  end 
of  all  strife.'  Though  the  truth  be  before  ambiguous  and 
doubtful,  yet  when  any  interposes  with  an  oath,  there  is 
no  more  contest  amongst  men.  That  nothing  may  be  want- 
ing to  win  our  belief  to  the  promises  of  God,  he  hath  taken 
this  course  also,  he  hath  sworn  to  their  truth.  Heb.  vi.  13. 
'  When  God  made  promises  to  Abraham,  because  he  could 
swear  by  no  greater  he  sware  by  himself.'  He  confirms  his 
promise  by  an  oath.  '  O,  faelices  nos,  quorum  causa  Deus 
jurat;  6  infaelices,  si  nee  juranti  Deo  credimus  !'  When 
Christ  came,  '  in  whom  all  the  promises  of  God  are  yea  and 
amen,'  to  make  sure  work  of  the  truth  of  them,  he  is  con- 
firmed in  his  administrations  by  an  oath.  Heb.  vii.  21.  '  He 
was  made  a  priest  by  an  oath,  by  him  that  said.  The  Lord 
sware,  and  will  not  repent.  Thou  art  a  priest  for  ever.'  Now, 
I  pray,  what  is  the  cause  of  this  great  condescension  in  the 
God  of  heaven,  to  confirm  that  word,  which  in  itself  is  truth, 
by  an  oath  ?  The  apostle  satisfies  us  as  to  the  end  aimed 
at,  Heb.  vi.  17,  18.     This  was,  saith  he,  the  aim  of  God 


272  THE    STEADFASTNESS    OF    PROMISES, 

herein,  that  his  people  seeing  him  engaged,  by  two  such  im- 
mutable things,  as  his  promise  and  his  oath,  may  be  assured 
that  there  is  an  utter  impossibility,  that  any  one  word  of  his 
should  come  short  of  its  truth ;  or,  that  they  firmly  resting 
upon  it  should  be  deceived  thereby.  And  this  is  a  second 
way. 

[3.]  Another  course,  whereby  men  confirm  the  truth  of 
what  they  speak,  is  by  entering  into  covenant,  to  accom- 
plish what  they  have  spoken.  A  covenant  gives  strength 
to  the  truth  of  any  engagement.  When  a  man  hath  but  told 
you  he  will  do  such  and  such  things  for  you,  you  are  full 
of  doubts  and  fears,  that  he  may  break  with  you  ;  but  when 
he  hath  indented  in  a  covenant,  and  you  can  shew  it  under 
his  hand  and  seal,  you  look  upon  that,  consider  that,  and 
are  very  secure.  Even  this  way  also  hath  the  Lord  taken 
to  confirm  and  establish  his  truths  and  promises,  that  all 
doubtings  and  staggerings  may  be  excluded,  he  hath  wrap- 
ped them  all  up  in  a  covenant,  and  brought  himself  into  a 
federal  engagement,  that  upon  every  occasion,  and  at  every 
temptation,  we  may  draw  out  his  hand  and  seal,  and  say  to 
Satan  and  our  own  false  hearts ;  See  here,  behold  God  en- 
gaged in  covenant,  to  make  good  the  word,  wherein  he  hath 
caused  me  to  put  my  trust ;  and  this  is  his  property,  that  he 
is  a  God  keeping  covenant.  So  that  having  his  promise  re- 
doubled, and  that  confirmed  by  an  oath,  all  sealed  and  made 
sure  by  an  unchangeable  covenant,  what  can  we  require 
more,  to  assure  us  of  the  truth  of  these  things  ?  But  yet 
farther ; 

[4.]  In  things  of  very  great  weight  and  concernment, 
such  as  whereon  lives,  and  the  peace  of  nations  does  depend, 
men  use  to  give  hostages,  for  the  securing  each  other  of  the 
faith  and  truth  of  all  their  engagements,  that  they  may  be 
mutual  pledges  of  their  truth  and  fidelity.  Neither  hath  the 
Lord  left  this  way  unused  to  confirm  his  promise.  He  hath 
given  us  a  hostage  to  secure  us  of  his  truth,  one  exceedingly 
dear  to  him,  one  always  in  his  bosom,  of  whose  honour  he  is 
as  careful,  as  of  his  own.  Jesus  Christ  is  the  great  hostage 
of  his  Father's  truth,  the  pledge  of  his  fidelity  in  his  pro- 
mises. God  hath  set  him  forth,  and  given  him  to  us  for  this 
end.  '  Behold  the  Lord  himself  shall  give  you  a  sign'  (a  sign 
that  he  will  fulfil  his  word),  'a  virgin  shall  conceive  and  bear 


WD    SIXI- TLNF.JvS    OF    ST  A  G  c;  KU  I  \c;.  273 

a  son,  and  shall  call  his  name  Immanuel;'  Isa.  vii.  14.  That 
you  may  be  assured  of  my  truth,  the  virgin's  Son  shall  be  a 
hostage  of  it.  *  In  him  are  all  the  promises  of  God  yea  and 
amen.'  Thus  also  to  his  saints  he  gives  the  farther  hostage 
of  his  Spirit,  and  the  first-fruits  of  glory;  that  the  full  ac- 
complishment of  all  his  promises  may  be  contracted  in  a 
little,  and  presented  to  their  view.  As  the  Israelites  had  the 
pleasures  of  Canaan  in  the  clusters  of  grapes,  brought  from 
thence. 

Now  from  all  this  it  is  apparent,  not  only  that  there  is 
truth  in  all  the  promises  of  God,  but  also  that  truth  so  con- 
firmed, so  made  out,  established,  that  not  the  least  occasion 
imaginable  is  thence  administered  to  staggering  or  doubting. 
He  that  disputes  the  promises,  and  knows  not  how  to  close 
with  them,  must  find  out  another  cause  of  his  so  doing;  as 
to  the  truth  of  the  promise,  there  is  no  doubt  at  all,  nor 
place  for  any. 

(2.)  But  secondly,  though  there  be  truth  in  the  promise, 
yet  there  may  want  ability  in  the  promiser  to  accomplish 
the  thing  promised,  because  of  its  manifold  difficulties. 
This  may  be  a  second  cause  of  staggering,  if  the  thing  itself 
engaged  for  be  not  compassable,  by  the  ability  of  the  en- 
gager. As  if  a  skilful  physician  should  promise  a  sick  man 
recovery  from  his  disease,  though  he  could  rely  upon  the 
truth  and  sincerity  of  his  friend,  yet  he  cannot  but  question 
his  ability  as  to  this,  knowing  that  to  cure  the  least  distem- 
per is  not  absolutely  in  his  power;  but  when  he  promises, 
who  is  able  to  perform,  then  all  doubting  in  this  kind  is  re- 
moved. See  then  whether  it  be  so,  in  respect  of  these  pro- 
raises  whereof  we  speak.  When  God  comes  to  Abraham  to 
engage  himself  in  that  covenant  of  grace,  from  whence  flow 
all  the  promises  whereof  we  treat,  he  lays  this  down  as  the 
bottom  of  all;  'I  am,'  saith  he,  'God  Almighty,'  Gen.  xvii.  1. 
or  *  God  all-sufficient,'  very  well  able  to  go  through  with 
whatever  I  promise.  When  difficulties,  temptations,  and 
troubles  arise,  remember  who  it  is  that  hath  promised ;  not 
only  he  that  is  true  and  faithful,  but  he  that  is  God  Almighty, 
before  whom  nothing  can  stand,  when  he  will  accomphsh 
his  word.  And  that  this  was  a  bottom  of  great  confidence 
to  Abraham,  the  apostle  tells  you,  Rom.  iv.  21 . '  Being  fully 
persuaded  that  he  who  had  promised,  was  able  also  to  per- 

VOI..  XV.  T 


274  THE    STEADFASTNESS    OF    PROMISES. 

form.'  When  God  is  engaged  by  his  word,  his  ability  is  es- 
pecially to  be  eyed.  The  soul  is  apt  to  ask.  How  can  this 
be?  it  is  impossible  it  should  be  so  to  me;  but,  '  he  is  able 
that  hath  promised.'  And  this,  Rom.  xi.  23.  the  same  apo- 
stle holds  out  to  us,  to  fix  our  faith  upon,  in  reference  to 
that  great  promise  of  recalling  the  Jews,  and  re-implanting 
them  into  the  vine.  '  God,'  saith  he, '  is  able  to  graft  them 
in ;'  though  now  they  seem  as  dead  bones,  yet  the  Lord 
knows  they  may  live;  for  he  is  able  to  breathe  upon  them, 
and  make  them  terrible  as  an  army  with  banners.  Yea,  so 
excellent  is  this  all-sufficiency,  this  ability  of  God  to  accom- 
plish his  whole  word,  that  the  apostle  cautions  us,  that  we 
do  not  bound  it,  as  though  it  could  go  so  far  only,  or  so  far. 
Nay,  saith  he,  Ephes.  iii.  20.  *  He  is  able  to  do  exceeding 
abundantly  above  all  that  we  can  ask  or  think,' 

When  men  come  to  close  with  the  promise  indeed,  to 
make  a  life  upon  it,  they  are  very  ready  to  question  and  in- 
quire, whether  it  be  possible  that  ever  the  word  of  it  should 
be  made  good  to  them.  He  that  sees  a  little  boat  swimming 
at  sea,  observes  no  great  difficulty  in  it,  looks  upon  it  with- 
out any  solicitousness  of  mind  at  all,  beholds  how  it  tosses 
up  and  down,  without  any  fears  of  its  sinking.  But  now, 
let  this  man  commit  his  own  life  to  sea  in  that  bottom,  what 
inquiries  will  he  make?  what  a  search  into  the  vessel?  Is 
it  possible,  saith  he,  this  little  thing  should  safeguard  my  life 
in  the  ocean  ?  It  is  so  with  us,  in  our  view  of  the  promises  ; 
whilst  we  consider  them  at  large,  as  they  lie  in  the  word; 
alas  !  they  are  all  true,  all  yea  and  amen,  shall  be  all  accom- 
plished ;  but  when  we  go  to  venture  our  souls  upon  a  pro- 
mise, in  an  ocean  of  wrath  and  temptations,  then  every  blast 
we  think  will  overturn  it ;  it  will  not  bear  us  above  all  these 
waves.  Is  it  possible  we  should  swim  safely  upon  the  plank 
of  a  pinnace  in  the  midst  of  the  ocean? 

Now  here  we  are  apt  to  deceive  ourselves,  and  mistake 
the  whole  thing  in  question,  which  is  the  bottom  of  many 
corrupted  reasonings  and  perplexed  thoughts.  We  inquire 
whether  it  can  be  so  to  us,  as  the  word  holds  out ;  when  the 
truth  is,  the  question  is  not  about  the  nature  of  the  thing, 
but  about  the  power  of  God.  Place  the  doubt  aright,  and 
it  is  this  :  Is  God  able  to  accomplish  what  he  hath  spoken  ? 
Can  he  heal  my  backslidings  ?    Can  he  pardon  my  sins  ? 


AND    SINFULNESS     OF    STAGGERING.  275 

Can  he  save  my  soul  ?  Now  that  there  may  be  no  occasion, 
nor  colour  of  staggering  upon  this  point,  you  see  God  reveals 
himself  as  an  all-sufficient  God,  as  one  that  is  able  to  go 
through  with  all  his  engagements.  If  you  will  stagger,  you 
may  so  do ;  this  is  certain,  you  have  no  cause  to  do  so  from 
hence  ;  there  is  not  any  promise  that  ever  God  entered  into, 
but  he  is  able  to  perform  it. 

But  you  v/ill  say.  Though  God  be  thus  able,  thus  all-suf- 
ficient, yet  may  there  not  be  defects  in  the  means  whereby 
he  worketh?  As  a  man  may  have  a  strong  arm  able  to  strike 
his  enemies  to  the  ground,  but  yet  if  he  strike  with  a  feather, 
or  a  straw,  it  will  not  be  done  ;  not  for  want  of  strength  in 
his  arm,  but  of  fitness  and  suitableness  in  the  instrument, 
whereby  he  acteth.     But, 

[1.]  God  using  instruments,  they  do  not  act  according 
to  their  own  virtue,  but  according  to  the  influence  of  virtue 
by  him  to  them  communicated.  Look  to  what  end  soever 
God  is  pleased  to  use  any  means,  his  choosing  of  them  fills 
them  with  efficacy  to  that  purpose.  Let  the  way  and  means 
of  accomplishing  what  thou  expectest  by  the  promise  be  in 
themselves  never  so  weak,  yet  know,  that  from  God's  choos- 
ing of  them  to  that  end,  they  shall  be  filled  with  virtue  and 
efficacy  to  the  accomplishment  of  it. 

[2.]  It  is  expressly  affirmed  of  the  great  mediums  of  the 
promise,  that  they  also  are  able  ;  that  there  is  no  want  of 
power  in  them,  for  the  accomplishment  of  the  thing  promised. 

1st.  There  is  the  means  procuring  it,  and  that  is  Jesus 
Christ:  the  promises,  as  to  the  good  things  contained  in 
them,  are  all  purchased  by  him.  And  of  him,  the  apostle 
affirms  expressly,  that '  he  is  able  to  save  to  the  uttermost 
them  that  come  to  God  by  him  ;'  Heb.  v.  27.  No  want  here, 
no  defect ;  he  is  '  able  to  do  it  to  the  uttermost ;  able  to 
save  them  that  are  tempted  ;'  Heb.  ii.  18. 

2dly.  There  is  the  great  means  of  manifestation,  and 
that  is  the  word  of  God.  And  of  this  also  it  is  affirmed; 
that  it  is  able.  It  hath  an  all-sufficiency  in  its  kind.  Paul 
tells  the  elders  of  Ephesus,  that  the  'word  of  grace  is  able 
to  build  them  up,  and  to  give  them  an  inheritance  among 
them  that  are  sanctified  ;'  Acts  xx.  32. 

3dly.  There  is  the  great  means  of  operation,  and  that  is 
tlie  Spirit  of  grace.    He  works  the  mercy  of  the  promise  upon 

t2 


276  THK     STF.A  DFAST.VESS  OF    PROMISES, 

the  soul.  lie  also  is  able,  exceeding  powerful,  to  effect 
the  end  appointed.  He  hath  no  bounds,  nor  measure  of 
operation,  his  own  will ;  1  Cor.  xii.  11. 

Hence  then  it  is  apparent  in  the  second  place,  that  there 
is  no  occasion  for  doubting;  yea,  that  all  staggering  is  ex- 
cluded, from  the  consideration  of  the  ability  of  the  promiser, 
and  the  means  whereby  he  worketh.  If  thou  con'dnuest  to 
stagger,  thou  must  get  a  better  plea  than  this.  It  cannot  be, 
it  is  impossible  :  I  tell  thee  nay,  but  God  is  able  to  accom- 
plish the  whole  word  of  his  promise.     But, 

(3.)  There  may  be  want  of  sincerity  in  promises  and 
engagements,  which  whilst  we  do  but  suspect,  we  can- 
not choose  but  stagger  at  them.  If  a  man  make  a  promise 
to  me,  and  I  can  suppose  that  he  intends  not  as  he  says,  but 
hath  reserves  to  himself  of  another  purpose,  I  must  needs 
doubt,  as  to  the  accomplishment  of  what  he  hath  spoken. 
If  the  soul  may  surmise,  that  the  Lord  intends  not  him  sin- 
cerely in  his  promise,  but  reserves  some  other  thing  in  his 
mind,  or  that  it  shall  be  so  to  others  and  not  to  him,  he  must 
needs  dispute  in  himself,  stagger,  and  keep  off  from  believ- 
ing. This  then  must  be  demonstrated  in  the  third  place  : 
that  the  promises  of  God,  and  God  in  all  his  promises,  are 
full  of  sincerity,  so  that  none  need  fear  to  cast  himself  on 
them;  they  shall  be  real  unto  him.  Now  concerning  this 
observe, 

[1.]  That  God's  promises  are  not  declarative  of  his  se- 
cret purposes  and  intentions.  When  God  holds  out  to  any 
a  promise  of  the  pardon  of  sin,  this  doth  not  signify  to  any 
singular  man,  that  it  is  the  purpose  of  God,  that  his  sin  shall 
be  pardoned.  For  if  so,  then  either  all  men  must  be  pardon- 
ed, to  whom  the  word  of  promise  comes,  which  is  not;  or 
else  God  fails  of  his  purposes,  and  comes  short  of  his  intend- 
ments ;  which  would  render  him,  either  impotent,  that  he 
could  not;  or  mutable,  that  he  would  not  establish  them  :  but 
*  who  hath  resisted  his  will  ?'  Rom.  ix,  19.  '  He  is  the  Lord, 
and  he  changeth  not ;'  Mai.  iii.  6.  So  that  though  every  one, 
to  whom  the  promise  is  held  out,  hath  not  the  fruit  of  the 
promise  ;  yet  this  derogates  not  at  all,  from  the  sincerity  of 
God  in  his  promises ;  for  he  doth  not  hold  them  forth  to 
any  such  end  and  purpose,  as  to  declare  his  intentions  con- 
cerning particular  persons. 


AM)    SINFULNESS    OF    STAGGillllNG.  277 

[2.]  There  are  some  absolute  promises,  comprehensive 
of  the  covenant  of  grace,  which,  as  to  all  those  that  belong 
to  that  covenant,  do  hold  out  thus  much  of  the  mind  of 
God,  that  they  shall  certainly  be  accomplished  in,  and  to- 
wards them  all.  The  soul  may  freely  be  invited  to  venture 
on  these  promises,  with  assurance  of  their  efficacy  towards 
him. 

[3.]  This  God  principally  declares  in  all  his  promises  of 
his  mind  and  purpose,  that  every  soul,  to  whom  they  shall 
come,  may  freely  rest  on,  to  wit ;  that  faith  in  the  promises, 
and  the  accomplishment  of  the  promises,  are  inseparable. 
He  that  believeth  shall  enjoy.  This  is  most  certain,  this 
God  declares  of  his  mind,  his  heart  towards  us,  that  as  for 
all  the  good  things  he  hath  spoken  of  to  us,  it  shall  be  to  us 
according  to  our  faith.  This  I  say  the  promises  of  God  do 
signify  of  his  purpose,  that  the  believer  of  them  shall  be  the 
enjoyer  of  them :  in  them,  *  the  righteousness  of  God  is  re- 
vealed from  faith  to  faith;'  Rom.  i.  17.  From  the  faith  of 
God  revealing,  to  the  faith  of  man  receiving.  So  that  upon 
the  making  out  of  any  promise,  you  may  safely  conclude, 
that  upon  believing,  the  mercy,  the  Christ,  the  deliverance 
of  this  promise  is  mine.  It  is  true,  if  a  man  stand  disputing 
and  staggering,  whether  he  have  any  share  in  a  promise,  and 
close  not  with  it  by  faith,  he  may  come  short  of  it ;  and  yet 
without  the  least  impeachment  of  the  truth  of  the  promise, 
or  sincerity  of  the  promiser ;  for  God  hath  not  signified  by 
them,  that  men  shall  enjoy  the  good  things  of  them,  whether 
they  believe,  or  not.  Thus  far  the  promises  of  grace  are  ge- 
neral, and  carry  a  truth  to  all,  that  there  is  an  inviolable 
connexion  between  believing,  and  the  enjoyment  of  the  things 
in  them  contained.  And  in  this  truth  is  the  sincerity  of  the 
promiser,  which  can  never  be  questioned  without  sin  and 
folly.  And  this  wholly  shuts  up  the  spirit  from  any  occa- 
sion of  staggering.  '  O  ye  of  little  faith  !  wherefore  do  ye 
doubt  V  Ah  !  lest  our  share  be  not  in  this  promise  ;  lest  we 
are  not  intended  in  it.  Poor  creatures  !  there  is  but  this 
one  way  of  keeping  you  off  from  it,  that  is,  disputing  it  in 
yourselves  by  unbelief.  Here  lies  the  sincerity  of  God  to- 
wards thee,  that  believing,  thou  shalt  not  come  short  of  what 
thouaimestat.  Here  then  is  no  room  for  staggering.  Ifpro- 
clamation  be  made,  granting  pardon   to  all  such  rebels  as 


278  THJt    STEADFASTNESS    OT    PROMISES, 

shall  come  in  by  such  a  season ;  do  men  use  to  stand  question- 
ing whether  the  state  bear  them  any  good  will,  or  not  ?  No, 
saith  the  poor  creature,  I  will  cast  myself  upon  their  faith 
and  truth  engaged  in  their  proclamation,  whatever  I  have 
deserved  in  particular,  I  know  they  will  be  faithful  in  their 
promises.  The  gospel  proclamation  is  of  pardon  to  all 
comers  in,  to  all  believers  :  it  is  not  for  thee,  poor  staggerer, 
to  question  what  is  the  intendment  towards  thee  in  parti- 
cular, but  roll  thyself  on  this,  there  is  an  absolute  sincerity 
in  the  engagement  which  thou  mayest  freely  rest  upon. 
But, 

(4.)  Though  all  be  present,  truth,  power,  sincerity;  yet 
if  he  that  makes  the  piromise  should  forget,  this  were  a 
ground  of  staggering.  Pharaoh's  butler,  without  doubt, 
made  large  promises  to  Joseph,  and  probably  spake  the  truth 
according  to  his  present  intention  :  afterward  standing  in 
the  presence  of  Pharaoh,  restored  to  favour,  he  had  doubt- 
less power  enough  to  have  procured  the  liberty  of  a  poor 
innocent  prisoner ;  but  yet  this  would  not  do,  it  did  not  pro- 
fit Joseph,  because,  as  the  text  says,  'he  did  not  remember 
Joseph,  but  forgat  him;'  Gen.  xl.  23.  This  forgetting  made 
all  other  things  useless.  But  neither  hath  this  the  least 
colour  in  divine  promises.     It  was  Zion's  infirmity  to  say, 

*  The  Lord  hath  forsaken  me,  and  my  God  hath  forgotten 
me ;'  Isa.  xlix.  14.  For,  saith  the  Lord,  '  Can  a  woman  forget 
her  sucking  child,  that  she  should  not  have  compassion  on 
the  son  of  her  womb  ?  Yea,  they  may  forget,  but  I  will  not 
forget  thee :  behold,  I  have  graven  thee  upon  the  palms  of 
my  hands,  and  thy  walls  are  continually  before  me  ;*  ver. 
15, 16. 

The  causes  of  forgetfulness  are, 

[1.]  Want  of  love.  The  things  that  men  love  not,  they 
care  not  for :  the  matters  of  their  love  are  continually  in 
their  thoughts.     Now,  says  God  to  Zion,  Why  sayest  thou 

*  I  have  forgotten  thee  ?'  Is  it  for  want  of  love  ?  Alas  !  the 
love  of  a  most  tender  mother  to  her  sucking  child  comes  in- 
finitely short  of  my  love  to  thee.  My  love  to  thee  is  more 
fixed  than  so,  and  how  shouldest  thou  be  out  of  my  mind  ? 
How  shouldest  thou  be  forgotten?  Infinite  love  will  have 
infinite  thoughtfulness  and  remembrance. 

[2.]  Multiplicity  of  business.     This  with  men  is  a  cause 


AND    SINI' UI.NE.SS    Ol-     STAfJGEUING.  279 

ot  forgetting-.  I  hud  done,  says  one,  as  I  promised,  but 
multiplicity  of  occasions  thrust  it  out  of  my  mind,  I  pray, 
excuse  me.  Alas !  though  I  rule  all  the  world,  yet,  '  thou 
art  graven  upon  the  palms  of  my  hands,  and  therefore  thy 
walls  are  continually  before  me.'  See  also  Psal.  Ixxvii.  9. 
Neither  then  is  there  as  to  this  the  least  colour  given  us  to 
stagger  at  the  promise  of  God. 

(5.)  But  lastly,  where  all  other  things  concur,  yet  if  the 
person  promising  be  changeable,  if  he  may  alter  his  reso- 
lution, a  man  may  justly  doubt  and  debate  in  himself,  the 
accomplishment  of  any  promise  made  to  him.  It  is  true, 
may  he  say,  he  now  speaks  his  heart  and  mind,  but  who  can 
say  he  will  be  of  this  mind  to-morrow?  Maybe  not  be 
turned,  and  then  what  becomes  of  the  golden  mountains 
that  I  promised  myself  upon  his  engagement?  Wherefore,  in 
the  last  place,  the  Lord  carefully  rejects  all  sinful  surmises 
concerning  the  least  change  or  alteration  in  him,  or  any  of 
his  engagements.  *  He  is  the  Father  of  lights,  with  whom 
is  no  variableness,  nor  shadow  of  turning;'  James  i.  18. 
No  shadow,  no  appearance  of  any  such  thing.  *  1  am  the 
Lord,'  saith  he,  '  I  change  not;  therefore  ye  sons  of  Jacob 
are  not  consumed  ;'  Mai.  iii.  6.  The  Lord  knows,  that  if 
any  thing  in  us  might  prevail  with  him  to  alter  the  word 
that  is  gone  out  of  his  mouth,  we  should  surely  perish.  We 
are  poor  provoking  creatures,  therefore  he  lays  our  not 
being  consumed  only  on  this,  even  his  own  unchangeable- 
ness.  This  we  may  rest  upon,  he  is  of  one  mind,  and  who 
can  turn  him  ? 

And  in  these  observations  have  I  given  you  the  first 
demonstration  of  the  point :  all  staggering  is  from  our  own 
unbelief. 

2.  The  experience  which  we  have  of  the  mighty  workings 
of  God,  for  the  accomplishment  of  all  his  promises,  gives 
light  unto  this  thing.  We  have  found  it  true,  that  where  he 
is  once  engaged,  he  will  certainly  go  through  unto  the  ap- 
pointed issue,  though  it  stand  him  in  the  laying  out  of  his 
power  and  wisdom  to  the  uttermost.  Ilab.  iii.  9.  *  Thy  bow 
was  made  quite  naked,  according  to  the  oaths  of  the  tribes, 
thy  word.'  If  God's  oath  be  passed,  and  his  word  engaged, 
he  will  surely  accomplish  it,  though  it  cost  him  the  *  making 


280  THE    STEADFASTNESS    OF    PROMISES, 

of  his  bow  quite  naked,'  the  manifestation  of  his  power  to 
the  utmost. 

It  is  true,  never  did  any  wait  upon  God  for  the  accom- 
plishment and  fulfilling  of  a  promise,  but  he  found  many 
difficulties  fall  out  between  the  word  and  the  thing.  So  was 
it  with  Abraham  in  the  business  of  a  son  :  and  so  with 
David  in  the  matter  of  a  kingdom.  God  will  have  his  pro- 
mised mercies  to  fall  as  the  dews  upon  the  parched,  gasping 
earth  ;  or  *  as  the  shadow  of  a  great  rock  in  a  weary  land,' 
Isa.  xxxii,  2.  very  welcome  unto  the  traveller,  who  hath 
had  the  sun  beat  upon  his  head  in  his  travel  all  the  day. 
*  Zion  is  a  crown  of  glory  in  the  hand  of  the  Lord,  as  a  royal 
diadem  in  the  hand  of  her  God  ;'  Isa.  Ixii.  3.  The  precious 
stones  of  a  diadem  must  be  cut  and  polished,  before  they  be 
set  in  beauty  and  glory.  God  will  have  ofttimes  the  pre- 
cious living  stones  of  Zion  to  have  many  a  sharp  cutting, 
before  they  come  to  be  fully  fixed  in  his  diadem  ;  but  yet  in 
the  close,  whatever  obstacles  stand  in  the  way,  the  promise 
hath  still  wrought  out  its  passage :  as  a  river,  all  the  while 
it  is  stopped  with  a  dam,  is  still  working  higher  and  higher, 
still  getting  more  and  more  strength,  until  it  bear  down  all 
before  it^  and  obtain  a  free  course  to  its  appointed  place. 
Every  time  opposition  lies  against  the  fulfilling  of  the  pro- 
mise, and  so  seems  to  impede  it  for  a  season,  it  gets  more 
and  more  power,  until  the  appointed  hour  be  come,  and  then 
the  promise  bears  down  all  before  it. 

Were  there  any  thing  imaginable,  whereof  we  had  not 
experience,  that  it  had  been  conquered  to  open  a  door  for 
the  fulfilling  of  every  word  of  God,  we  might  possibly,  as  to 
the  apprehension  of  that  thing,  stagger  from  some  other 
principle,  than  that  of  unbelief. 

What  is  there  in  heaven  or  earth,  but  God  and  his  mi- 
nistering spirits,  that  hath  not,  one  time  or  other,  stood  up 
to  its  utmost  opposition,  for  the  frustrating  of  the  word, 
wherein  some  or  other  of  the  saints  of  God  have  put  their 
trust?  Devils  in  their  temptations,  baits,  subtilties,  accusa- 
tions, and  oppositions ;  men  in  their  counsels,  reasonings, 
contrivances,  interests,  dominions,  combinations,  armies, 
multitudes,  and  the  utmost  of  their  endeavours  ;  the  whole 
frame  of  nature,  in  its  primitive  instituted  course,  fire,  water. 


AM)    SlXFULxXESS    OF    STAG  G  i:il  I  N  G.  281 

day,  night,  age,  sickness,  death,  all  in  their  courses  have 
fought  against  the  accomplishment  of  the  promises.  And 
what  have  they  obtained  by  all  their  contendings?  All  dis- 
appointed, frustrated,  turned  back,  changed,  and  served 
only  to  make  the  mercy  of  the  promise  more  amiable  and 
glorious, 

I  would  willingly  illustrate  this  demonstration  with  an 
instance,  that  the  almighty,  all-conquering  power  that  is  in 
the  promise,  settling  all  staggering  upon  its  own  basis  of  un- 
belief might  be  the  more  evident. 

I  might  here  mention  Abraham,  with  all  the  difficulties 
and  appearing  impossibilities  which  the  promise  unto  him 
did  pass  through,  and  cast  to  the  ground  the  mercy  of  it  at 
length,  arising  out  of  the  grave;  for  he  'received  his  son 
from  the  dead  in  a  figure  ;'  Heb.  xi.  19.  Or  I  might  speak 
of  Joseph,  Moses,  or  David  ;  but  I  shall  rather  choose  a 
president  from  among  the  works  of  God,  in  the  days 
wherein  we  live,  and  that  in  a  business,  concerning  which 
we  may  set  up  our  Eben-ezer,  and  say,  Thus  far  hath  God 
been  a  helper. 

Look  upon  the  affair  of  Ireland.  The  engagement  of 
the  great  God  of  revenges  against  murder  and  treachery, 
the  interest  of  the  Lord  Christ  and  his  kingdom  against  the 
man  of  sin,  furnished  the  undertakers  with  manifold  pro- 
mises to  carry  them  out  to  a  desired,  a  blessed  issue.  Take 
now  a  brief  view  of  some  mountains  of  opposition,  that  lie 
in  the  way  against  any  success  in  that  place ;  and  hear  the 
Lord  saying  to  every  one  of  them,  '  Who  art  thou,  O  great 
mountain?  before  my  people  thou  shalt  be  made  a  plain;' 
Zech.  iv.  7. 

Not  to  mention  the  strivings  and  strugglings  of  two  man- 
ner of  people  in  the  womb  of  this  nation,  totally  obstructing 
for  along  time  the  bringing  forth  of  any  deliverance  for  Ire- 
land :  nor  yet  that  mighty  mountain  (which  some  misnamed 
a  level),  that  thought  at  once  to  have  locked  an  everlasting 
door  upon  that  expedition  :  I  shall  propose  some  few,  of  many 
that  have  attended  it. 

(1.)  The  silence  that  hath  been  in  heaven  for  half  an 
hour,  as  to  this  business  ;  the  great  cessation  of  prayers  in 
the  heavens,  of  many  churches,  hath  been  no  small  n)ountain 
in  the  way  of  the  promise.     When  God  will  do  good  for 


282  THE    STEADFASTNESS    OF    PROMISES, 

Zion,  he  requires  that  his  'remembrancers  give  him  no  rest, 
until  he  do  it;'  Isa.  Ixii.  7.  And  yet  sometimes  in  the 
close  of  their  supplications  gives  them  an  answer,  '  by  terri- 
ble things ;'  Psal.  Ixv.  5.  He  is  sometimes  '  silent  to  the 
prayers  of  his  people;'  Psal.  xxviii.  1.  Is  not  then  a  grant 
rare,  when  his  people  are  silent  as  to  prayers  ?  Of  how  many 
congregations  in  this  nation  may  the  prayers,  tears  and  sup- 
plications for  carrying  on  of  the  work  of  God  in  Ireland  be 
■written  with  the  lines  of  emptiness  ?  What  a  silence  hath 
been  in  the  heaven  of  many  churches,  for  this  last  half  hour? 
How  many  that  began  with  the  Lord  in  that  work,  did  never 
sacrifice  at  the  altar  of  Jehovah  Nissi :  nor  considered  that 
the  Lord  hath  sworn  to  have  war  with  such  Amalekites  as 
are  there,  *  from  generation  to  generation?'  Exod.  xvii.  15, 16. 
They  have  forgotten,  that  Ireland  was  the  first  of  the  nations 
that  laid  wait  for  the  blood  of  God's  people  desiring  to  enter 
into  his  rest ;  and  therefore  '  their  latter  end  shall  be,  to 
perish  for  ever ;'  Numb.  xxiv.  20.  Many  are  as  angry  as 
Jonah,  not  that  Babylon  is  spared,  but  that  it  is  not  spared. 
Hath  not  this  been  held  out  as  a  mountain  ?  What  will  you 
now  do,  when  such  or  such,  these  and  those  men,  of  this  or 
that  party,  look  upon  you  *  as  the  grass  upon  the  house-tops, 
which  withereth  afore  it  groweth  up  ;  wherewith  the  mower 
iilleth  not  his  hand,  nor  he  that  bindeth  sheaves,  his  bosom  :' 
that  will  not  so  much  as  say,  '  The  blessing  of  the  Lord  be 
upon  you,  we  bless  you  in  the  name  of  the  Lord  ?'  But  now 
shall  the  faithlessness  of  men  make  the  '  faith  of  God  of  none 
effect?'  Shall  the  kingdom  of  Christ  suffer  because  some  of 
those  that  are  his,  what  through  carnal  wisdom,  what  through 
spiritual  folly,  refuse  to  come  forth  '  to  his  help  against  the 
mighty  V  No,  doubtless  ! '  The  Lord  sees  it,  and  it  displeases 
him ;  he  sees  that  there  is  no  man,  and  wonders  that  there 
is  no  intercessor :'  even  marvels  that  there  are  no  more  sup- 
plications on  this  behalf.  '  Therefore  his  own  arm  brought 
salvation  to  him,  and  his  own  righteousness  it  sustained 
him.  He  put  on  righteousness  as  a  breastplate,  and  a  hel- 
met of  salvation  upon  his  head  ;  and  he  put  on  the  garments 
of  vengeance  for  clothing,  and  was  clad  with  zeal  as  a  cloak. 
According  to  their  deeds,  accordingly  he  will  repay,  fury  to 
his  adversaries,  recompeuce  to  his  enemies ;  to  the  island  he 
will  repay  reconipence  ;'  Isa.  lix.  15 — 18.      Some  men's  not 


AND    SINFULNESS    OI     STAGGERING.  283 

praying  shall  not  hinder  the  promises  accomplishing.  They 
may  sooner  discover  an  idol  in  themselves,  than  disappoint 
the  living  God.     This  w^as  a  mountain. 

(2.)  Our  own  advices  and  councils  have  often  stood  in 
the  way  of  the  promises  bringing  forth.  This  is  not  a  time, 
nor  place  for  narrations;  so  I  shall  only  say  to  this  in  ge- 
neral. That  if  the  choicest  and  most  rational  advices  of  the 
army  had  not  been  oversvvayed  by  the  providence  of  God,  in 
all  probability  your  affairs  had  been  more  than  ten  degrees 
backward,  to  the  condition  wherein  they  are. 

(3.)  The  visible  opposition  of  the  combined  enemy  in 
that  nation  seemed,  as  to  our  strength,  unconquerable.  The 
wise  man  tells  us,  A  threefold  cord  is  not  easily  broken. 
Ireland  had  a  fivefold  cord  to  make  strong  bands  for  Zion, 
twisted  together.  Never  I  think  did  such  different  interests 
bear  with  one  another,  for  the  compassing  of  one  common 
end. 

He  that  met  the  lion,  the  fox,  and  the  ass,  travelling 
together,  wondered,  'quo  una  iter  facerent,' whither  these 
ill-matched  associates  did  bend  their  course  :  neither  did 
his  marvelling  cease,  when  he  heard  they  were  going  a  pil- 
grimage, in  a  business  of  devotion. 

He  that  should  meet  Protestants,  covenanted  Protestants, 
that  had  sworn  in  the  presence  of  the  great  God  to  extirpate 
popery  and  prelacy,  as  the  Scots  in  Ulster ;  others  that 
counted  themselves  under  no  less  sacred  bond  for  the  main- 
tenance of  prelates,  service-books,  and  the  like,  as  the  whole 
party  of  Ormond's  adherents;  joined  with  a  mighty  number, 
that  had  for  eight  years  together  sealed  their  vows  to  the 
Romish  religion,  with  our  blood  and  their  own;  adding  to 
them  those  that  were  profound  to  revolt  up  and  down,  as 
suited  their  own  interest,  as  some  in  Munster;  all  closing 
with  that  party,  which  themselves  had  laboured  to  render 
most  odious  and  execrable,  as  most  defiled  with  innocent 
blood  :  he,  I  say,  that  should  see  all  these  after  seven  years 
mutual  conflicting,  and  embruing  their  hands  in  each  other's 
blood,  to  march  all  one  way  together,  cannot  but  marvel, 
'quo  una  iter  facerent,'  whither  they  should  journey  so 
friendly  together.  Neither  surely,  would  his  admiration  be 
lessened,  when  he  should  hear,  that  the  first  thing  they  in- 
tended and  agreed  upon  was,  to  cover  the  innocent  blood  of 


284  THE    STEADFASTNESS    OF    PROMISES, 

forty-one  contrary  to  that  promise:  'Behold  the  Lord 
cometh  out  of  his  place,  to  punish  the  inhabitants  of  the 
earth  for  their  iniquity :  the  earth  also  shall  disclose  her 
blood,  and  shall  no  more  cover  her  slain ;'  Isa.  xxvi.  21.  and 
nextly,  to  establish  catholic  religion,  or  the  kingdom  of 
Babel,  in  the  whole  nation,  in  opposition  to  the  engaged 
truth,  and  in  our  days  visibly  manifested  power  of  the  Lord 
Jesus;  with  sundry  such-like  things,  contrary  to  their 
science  and  conscience,  their  covenant  and  light,  yea,  the 
trust  and  honesty  of  most  of  the  chief  leaders  of  them.  Now 
how  can  the  promise  stand  in  the  way  of  this  Hydra?  What 
says  it  to  this  combined  opposition  ? 

[1.]  Why  first,  saith  the  Lord,  'Though  hand  join  in 
hand,  the  wicked  shall  not  be  unpunished;'  Prov.  xi.  21. 
Their  covering  shall  be  too  short,  and  narrow,  to  hide  the 
blood  which  God  will  have  disclosed. 

[2.]  And  nextly,  though  they  will  give  their  power  to 
the  beast,  and  fight  against  the  Lamb,  consenting  in  this, 
who  agree  in  nothing  else  in  the  world ;  yet  they  shall  be 
broken  in  pieces,  though  they  associate  themselves  they 
shall  be  broken  in  pieces.  If  Rezin  and  the  son  of  Tlemaliah, 
Syria  and  Ephraim,  old  adversaries,  combine  together  for 
a  new  enmity  against  Judah  ;  if  covenant  and  prelacy, 
popery  and  treachery,  blood  and  (as  to  that)  innocency, 
join  hand  in  hand,  to  stand  in  the  way  of  the  promise;  yet 
I  will  not  in  this  join  with  them,  says  the  Lord.  Though 
they  were  preserved  all  distinctly  in  their  several  interests 
for  seven  years,  in  their  mutual  conflicts,  that  they  might 
be  scourges  to  one  another;  yet  if  they  close  to  keep  off 
the  engagement  of  God  in  the  word  of  his  promise,  not  much 
more  than  the  fourth  part  of  one  year  shall  consume  some 
of  them  to  nothing,  and  fill  the  residue  with  indignation  and 
anguish. 

By  what  means  God  hath  mightily  and  effectually 
wrought,  by  mixing  folly  with  their  counsels,  putting  fear, 
terror,  and  amazedness  upon  all  their  undertakings,  to  carry 
on  his  own  purpose,  I  could  easily  give  considerable  in- 
stances. That  which  hath  been  spoken  in  general,  may 
suffice  to  bottom  us  on  this,  that  whilst  we  are  in  the  way 
of  God,  all  staggering  at  the  issue  is  from  unbelief;  for  he 
can,  he  will  do  more  such  things  as  these. 


AND    SINFLTLXESS    OF    STA  G  G  KU  I  N  G  .  285 

Use  1.  My  first  use  shall  be  as  unto  temporals;  for  they 
also,  as  I  told  you,  come  under  the  promise,  not  to  be  stag- 
gered at,  with  the  limitations  before  mentioned.  Learn 
hence  then  to  live  more  by  faith  in  all  your  actings  :  believe 
and  you  shall  be  established  ;  I  have  in  the  days  of  my  pil- 
grimage seen  this  evil  under  the  sun  :  many  professors  of 
the  gospel  called  out  to  public  actings  have  made  it  their 
great  design  to  manage  all  their  affairs  with  wisdom  and 
policy,  like  the  men  qf  the  residue  of  the  nations.  Living 
by  faith  upon  the  promises  hath  appeared  to  them  as  too 
low  a  thing,  for  the  condition  and  employment  wherein  they 
now  are;  now  they  must  plot,  and  contrive,  and  design,  lay 
down  principles  of  carnal  fleshly  wisdom  to  be  pursued  to 
the  uttermost.  And  what  I  pray  hath  been  the  issue  of 
such  undertakings  ? 

(1.)  First,  The  power  of  religion  hath  totally  been  de- 
voured by  that  lean,  hungry,  never-to-be-satisfied  beast  of 
carnal  policy:  no  signs  left  that  it  was  ever  in  their  bosoms. 
Conformity  unto  Christ  in  gospel  graces  is  looked  on  as  a 
mean,  contemptible  thing.  Some  of  them  have  fallen  to 
downright  atheism,  most  of  them  to  wretched  formality  in 
the  things  of  God.     And  then, 

(2.)  Secondly,  Their  plots  and  undertakings  have  gene- 
rally proved  tynipanous  and  birthless;  vexation  and  disap- 
pointment hath  been  the  portion  of  the  residue  of  their 
days.  The  ceasing  to  lean  upon  the  Lord,  and  striving  to 
be  wise  in  our  actings,  like  the  men  of  the  world,  hath  made 
more  Rehoboams,  than  any  one  thing  in  this  generation. 

What  now  lies  at  the  bottom  of  all  this?  Merely  stag- 
gering at  the  promise,  through  unbelief.  What  building  is 
that  like  to  be,  which  hath  a  staggering  foundation?  When 
God  answers  not  Saul,  he  goes  to  the  devil.  When  the 
promise  will  not  support  us,  we  go  to  carnal  policy:  neither 
can  it  otherwise  be.  Engaged  men  finding  one  way  to  dis- 
appoint them,  presently  betake  themselves  to  another.  If 
men  begin  once  to  stagger  at  the  promise,  and  to  conclude, 
in  their  fears,  that  it  will  not  receive  accomplishment,  that 
the  fountain  will  be  dry,  they  cannot  but  think  it  high  time 
to  dig  cisterns  for  themselves.  When  David  says,  he  shall 
one  day  perish  by  the  hand  of  Saul,  whatever  God  had  said 
to  the  contrary,  his  next  advice  is,  Let  me  go  to  the  Philis- 


28G  THE    STEADFASTNESS    OF    PROMISES, 

tines  :  and  what  success  he  had  in  that  undertaking,  you 
know.  Political  diversions,  from  pure  dependance  on  the 
promise,  do  always  draw  after  them  a  long  time  of  entan- 
glements. 

Give  me  leave  to  give  a  word  of  caution  against  one  or 
two  things,  which  men  staggering  at  the  promises  through 
unbelief  do  usually  in  their  carnal  wisdom  run  into,  for  the 
compassing  of  the  thing  aimed  at,  that  they  may  not  be 
found  in  your  honourable  assembly. 

[l.J  Take  heed  of  a  various  management  of  religion,  of 
the  things  of  God,  to  the  advantage  of  the  present  posture 
and  condition  of  your  affairs.  The  things  of  Christ  should 
be  as  Joseph's  sheaf,  to  which  all  others  should  bow.  When 
they  are  made  to  cringe,  and  bend,  and  put  on  a  flattering 
countenance,  to  allure  any  sort  of  men  into  their  interest, 
they  are  no  more  the  things  of  Christ.  I  would  it  had  not  been 
too  evident  formerly,  that  men  entangled  in  their'affairs,  en- 
joying authority,  have  with  all  industry  and  diligence  pur- 
sued such  and  such  an  appearance  of  religion;  not  that 
themselves  were  so  passionately  affected  with  it,  but  merely 
for  the  satisfaction  of  some  in  that,  whose  assistance  and 
compliance  they  needed  for  other  things.  Oh  let  not  the 
things  of  God  be  immixed  any  more  with  carnal  reasonings. 
His  truths  are  all  eternal  and  unchangeable.  Give  them  at 
once  the  sovereignty  of  your  souls,  and  have  not  the  least 
thought  of  making  them  bend  to  serve  your  own  ends, 
though  good  and  righteous.  Think  not  to  get  the  promise 
like  Jacob,  by  representing  yourselves  in  the  things  of  God 
for  other  than  you  are. 

[2.]  Hide  no  truth  of  God,  as  to  that  way  of  manifesta- 
tion which  to  you  is  committed,  for  fear  it  should  prove 
prejudicial  to  your  affairs.  That  influence  and  signature  of 
your  power  which  is  due  to  any  truth  of  God,  let  it  not  be 
withheld  by  carnal  reasonings.  I  might  farther  draw  out 
these,  and  such-like  things  as  these ;  the  warning  is,  to  live 
upon  the  faith  of  that  promise,  which  shall  surely  be  esta- 
blished, without  turning  aside  to  needless,  crooked  paths 
of  your  own. 

Use  2.  Secondly,  Be  faithful  in  doing  all  the  work  of 
God,  whereunto  you  are  engaged,  as  he  is  faithful  in  work- 
ing all  your  works,  whereunto  he  is  engaged.     Youi'  work 


AND    SINFULNESS    OF    STA(iGERlNG.  287 

whereunLo  (whilst  you  are  in  iiis  ways)  God  is  engaged,  is 
your  safety  and  protection:  God's  work  vvhereunto  you  are 
engaged,  is  the  propagating  of  the  kingdom  of  Christ,  and 
the  setting  up  of  the  standard  of  the  gospel.  So  far  as  you 
find  God  going  on  with  your  work,  go  you  on  with  his. 
How  is  it  that  Jesus  Christ  is  in  Ireland  only  as  a  lion 
staining  all  his  garments  with  the  blood  of  his  enemies  ;  and 
none  to  hold  him  out  as  a  lamb  sprinkled  with  his  own  blood 
to  his  friends  ?  Is  it  the  sovereignty  and  interest  of  England 
that  is  alone  to  be  there  transacted  ?  For  my  part  I  see  no 
farther  into  the  mystery  of  these  things,  but  that  I  could 
heartily  rejoice,  that  innocent  blood  being  expiated,  the 
Irish  might  enjoy  Ireland  so  long  as  the  moon  endureth,  so 
that  Jesus  Christ  might  possess  the  Irish.  But  God  having 
suffered  those  sworn  vassals  of  the  man  of  sin  to  break  out 
into  such  ways  of  villany,  as  render  them  obnoxious  unto 
vengeance,  upon  such  rules  of  government  amongst  men  as 
he  hath  appointed;  is  there  therefore  nothing  to  be  done, 
but  to  give  a  cup  of  blood  into  their  hands?  Doubtless  the 
way  whereby  God  will  bring  the  followers  after  the  beast 
to  condign  destruction,  for  all  their  enmity  to  the  Lord 
Jesus,  will  be,  by  suffering  them  to  run  into  such  practices 
against  men,  as  shall  righteously  expose  them  to  vengeance, 
according  to  acknowledged  principles  among  the  sons  of 
men.  But  is  this  all?  Hath  he  no  farther  aim?  Is  not  all 
this  to  make  way  for  the  Lord  Jesus  to  take  possession  of 
his  long  since  promised  inheritance?  And  shall  we  stop  at 
the  first  part?  Is  this  to  deal  fairly  with  the  Lord  Jesus? 
Call  him  out  to  the  battle,  and  then  keep  away  his  crown? 
God  hath  been  faithful  in  doing  great  things  for  you,  be 
faithful  in  this  one,  do  your  utmost  for  the  preaching  of  the 
gospel  in  Ireland. 

Give  me  leave  to  add  a  few  motives  to  this  duty. 

(1.)  They  want  it.  No  want  like  theirs  who  want  the 
gospel.  I  would  there  were  for  the  present  one  gospel 
preacher  for  every  walled  town  in  the  English  possession  in 
Ireland.  The  land  mourneth,  and  the  people  perish  for 
want  of  knowledge  :  many  run  to  and  fro,  but  it  is  upon 
other  designs  ;  knowledge  is  not  increased. 

(2.)  They  are  sensible  of  their  wants,  and  cry  out  for 
supply.     The  tears  and  cries  of  the  inhabitants  of  Dublin, 


288  THE    STEADFASTNESS    OF     PROMISES. 

after  the  manifestations  of  Christ,  are  ever  in  ray  view.  If 
they  were  in  the  dark,  and  loved  to  have  it  so,  it  might 
something  close  a  door  upon  the  bowels  of  our  compassion; 
but  they  cry  out  of  their  darkness,  and  are  ready  to  follow 
every  one  whosoever,  to  have  a  candle.  If  their  being  gos- 
pelless  move  not  our  hearts,  it.  is  hoped  their  importunate 
cries  will  disquiet  our  rest,  and  wrest  help,  as  a  beggar  doth 
an  alms. 

(3.)  Seducers  and  blasphemers  will  not  be  wanting  to 
sow  their  tares,  which  those  fallowed  fields  will  receive,  if 
there  be  none  to  cast  in  the  seed  of  the  word.  Some  are 
come  over  thither  already  without  call,  without  employ- 
ments, to  no  other  end,  but  only  to  vaunt  themselves  to  be 
God  ;  as  they  have  done  in  the  open  streets  with  detestable 
pride,  atheism,  and  folly.  So  that  as  Ireland  was  heretofore 
termed  by  some  in  civil  things  a  frippery  of  bankrupts,  for 
the  great  number  of  persons  of  broken  estates  that  went 
thither;  so  doubtless  in  religion  it  will  prove  a  frippery  of 
monstrous,  enormous,  contradictious  opinions,  if  the  work 
of  preaching  the  word  of  truth  and  soberness  be  not  carried 
on.  And  if  this  be  the  issue  of  your  present  undertakings, 
will  it  be  acceptable,  think  you,  to  the  Lord  Jesus,  that  you 
have  used  his  power  and  might  to  make  way  for  such  things 
as  his  soul  abhors? 

[1.]  Will  it  be  for  his  honour,  that  the  people  whom  he 
hath  sought  to  himself  with  so  high  a  hand,  should,  at  the 
very  entrance  of  his  taking  possession,  be  leavened  with 
those  high  and  heavenly  notions,  which  have  an  open  and 
experimented  tendency  to  e?rthly,  fleshly,  dunghill  prac- 
tices? Or, 

[2.]  Will  it  be  for  the  credit  and  honour  of  your  profes- 
sion of  the  gospel,  that  such  a  breach  should  be  under  your 
hand?  that  it  should  be  as  it  were,  by  your  means?  Will  it 
not  be  a  sword,  and  an  arrow,  and  a  maul  in  the  hands  of 
your  observers?  Who  can  bear  the  just  scandal  that  would 
accrue?  scandal  to  the  magistrates,  scandal  to  the  ministers 
of  this  generation,  in  neglecting  such  an  opportunity  of  ad- 
vancing the  gospel ;  sleeping  all  the  day  whilst  others  sow 
tares. 

[3.]  Where  will  be  the  hoped,  the  expected  consolation 
oftliis  great  affair,  when  the  testimony  and  pledge  of  the 


AND    SINFULNESS    OF    STAGGEUING.  289 

peculiar  presence  of  Christ  amongst  us  upon  such  an  issue 
shall  be  wanting? 

What  then  shall  we  do?  This  thing  is  often  spoken  of, 
seldom  driven  to  any  close ! 

1st.  Pray.  *  Pray  the  Lord  of  the  harvest,  that  he  would 
send  out,'  that  he  would  thrust  forth  *  labourers  into  his  har- 
vest.' The  labourers  are  ready  to  say.  There  is  a  lion  in  the 
way,  diflSculties  to  be  contended  withal.  And  to  some  men 
it  is  hard  seeing  a  call  of  God  through  difBculties  :  when  if 
it  would  but  clothe  itself  with  a  few  carnal  advantages,  how 
apparent  is  it  to  them?  they  can  see  it  through  a  little 
cranny.  Be  earnest  then  with  the  Master  of  these  labourers, 
in  whose  hand  is  their  life  and  breath,  and  all  their  ways, 
that  he  would  powerfully  constrain  them,  to  be  willing  to 
enter  into  the  fields,  that  are  white  for  the  harvest. 

2dly.  Make  such  provision,  That  those  who  will  go  may 
be  fenced  from  outward  straits  and  fears,  so  far  as  the  un- 
certainty of  human  affairs  in  general,  and  the  present  tu- 
multuating  perturbations  will  admit.  And  let  not,  I  be- 
seech you,  this  be  the  business  of  an  unpursued  order.    But, 

3dly,  Let  some  be  appointed  (generals  die  and  sink  by 
themselves)  to  consider  this  thing,  and  to  hear  what  sober 
proposals  may  be  made  by  any,  whose  hearts  God  shall  stir 
up  to  so  good  a  work. 

This,  I  say,  is  a  work  wherein  God  expecteth  faithful- 
ness from  you:  stagger  not  at  his  promises,  nor  your  own 
duty.  However,  by  all  means  possible,  in  this  business  I 
have  strived  to  deliver  my  own  soul. 

Once  more,  to  this  of  faith,  let  me  stir  you  up  to  another 
work  of  love,  and  that  in  the  behalf  of  many  poor  perishing 
creatures,  that  want  all  things  needful  for  the  sustentation 
of  life.  Poor  parentless  children  that  lie  begging,  starving, 
rotting  in  the  streets,  and  find  no  relief;  yea,  persons  of 
quality,  that  have  lost  their  dearest  relations  in  your  ser- 
vice, seeking  for  bread,  and  finding  none.  Oh,  that  some 
thoughts  of  this  also  might  be  seriously  committed  to  them 
that  shall  take  care  for  the  gospel. 

Use  3.  I  desire  now  to  make  more  particular  application 
of  the  doctrine,  as  to  things  purely  spiritual.  Until  you 
know  how  to  believe  for  your  own  souls,  you  will  scarcely 
know  how  to  believe  for  a  nation.     Let  this  then  teach  us 

VOL.  XV.  u 


290  THE    STEADFASTNESS    OF    PROMISES, 

to  lay  the  burden  and  trouble  of  our  lives  upon  the  right 
shoulder.  In  our  staggerings,  our  doubtings,  our  disputes, 
we  are  apt  to  assign  this  and  that  reason  of  them;  when  the 
sole  reason  indeed  is  our  unbelief.  Were  it  not  for  such  a 
cause,  or  such  a  cause,  I  could  believe ;  that  is,  w^ere  there 
no  need  of  faith.  That  is,  faith  must  remove  the  mountains 
that  lie  in  the  way,  and  then  all  will  be  plain.  It  is  not  the 
greatness  of  sin,  nor  continuance  in  sin,  nor  backsliding 
into  sin,  that  is  the  true  cause  of  thy  staggering,  whatever 
thou  pretendest  (the  removal  of  all  these  is  from  that  pro- 
mise, whose  stability  and  certainty  I  before  laid  forth),  but 
solely  from  thy  unbelief,  that  'root  of  bitterness,  which 
springs  up  and  troubles  thee.'  It  is  not  the  distance  of  the 
earth  from  the  sun,  nor  the  sun's  withdrawing  itself,  that 
makes  a  dark  and  gloomy  day ;  but  the  interposition  of 
clouds,  and  vapourous  exhalations.  Neither  is  thy  soul  be- 
yond the  reach  of  the  promise,  nor  doth  God  withdraw  him- 
self; but  the  vapours  of  thy  carnal,  unbelieving  heart  do 
cloud  thee.  It  is  said  of  one  place,  *  Christ  could  do  no 
great  work  there.'  Why  so  ?  for  want  of  power  in  him? 
Not  at  all :  but  merely  for  want  of  faith  in  them,  it  was  *  be- 
cause of  their  unbelief.'  The  promise  can  do  no  great  work 
upon  thy  heart  to  humble  thee,  to  pardon,  to  quiet  thee.  Is 
it  for  want  of  fulness  and  truth  therein?  Not  at  all:  but 
merely  for  want  of  faith  in  thee,  that  keeps  it  off.  Men 
complain,  that  were  it  not  for  such  things,  and  such  things, 
they  could  believe;  when  it  is  their  unbelief  that  casts  those 
rubs  in  the  way.  As  if  a  man  should  cast  nails  and  sharp 
stones  in  his  own  way,  and  say.  Verily  I  could  run,  were  it 
not  for  those  nails  and  stones;  when  he  continues  him- 
self to  cast  them  there.  You  could  believe,  were  it  not  for 
these  doubts  and  difficulties,  these  staggering  perplexities  ; 
when,  alas  !  they  are  all  from  your  unbelief. 

Use  4.  See  the  sinfulness  of  all  those  staggering  doubts 
and  perplexities  wherewith  many  poor  souls  have  almost  all 
their  thoughts  taken  up.  Such  as  is  the  root,  such  is  the 
fruit.  If  the  '  tree  be  evil,  so  will  the  fruit  be  also.  Men 
do  not  gather  grapes  from  brambles.'  What  is  the  root 
that  bears  this  fruit  of  staggering  ?  Is  it  not  the  evil  root  of 
unbelief?  And  can  any  good  come  from  thence?  Are  not  all 
the  streams  of  the  same  nature  with  the  fountain  ?  If  that 


AND    SINFULNESS    OF    STAGGEUING.  291 

be  bitter,  can  they  be  sweet?  If  the  body  be  full  of  poison, 
will  not  the  branches  have  their  venom  also?  Surely  if  the 
mother  (unbelief)  be  the  mouth  of  hell,  the  daughters  (stag- 
gerings)  are  not  the  gates  of  heaven. 

Of  the  sin  of  unbelief  I  shall  not  now  speak  at  large.  It 
is  in  sum,  the  universal  opposition  of  the  soul  unto  God.  All 
other  sins  arise  against  something  or  other  of  his  revealed 
will,  only  unbelief  sets  up  itself  in  a  direct  contradiction  to 
all  of  him  that  is  known.  Hence  the  weight  of  condemna- 
tion in  the  gospel  is  constantly  laid  on  this  sin.  '  He  that 
believeth  not,  on  him  the  wrath  of  God  abideth  :  he  shall  be 
damned.'  Now  as  every  drop  of  sea  water  retains  the  brack- 
ishness  and  saltness  of  the  whole ;  so  every  staggering  doubt, 
that  is  an  issue  of  this  unbelief,  hath  in  it  the  unsavouriness 
and  distastefulness  unto  God,  that  is  in  the  whole. 

Farther,  to  give  you  a  little  light  into  what  acceptance 
our  staggering  thoughts  find  with  the  Lord,  according  to 
which  must  be  our  esteem  of  all  that  is  in  us ;  observe  that, 

(1.)  They  grieve  him. 

(2.)  They  provoke  him. 

(3.)  They  dishonour  him. 

(1.)  Such  a  frame  grieves  the  Lord.  Nothing  more 
presses  true  love,  than  to  have  an  appearance  of  suspicion. 
Christ  comes  to  Peter,  and  asks  him, '  Simon,  son  of  Jonas, 
lovest  thou  me?'  John  xxi.  15.  Peter  seems  glad  of  an  op- 
portunity to  confess  him,  and  his  love  to  him,  whom  not 
long  since  he  had  denied,  and  answers  readily,  '  Yea,  Lord, 
thou  knowest  that  I  love  thee.'  But  when  Christ  comes 
with  the  same  question  again  and  again,  the  Holy  Ghost 
tells  us,  *  Peter  was  grieved,  because  he  said  unto  him  the 
third  time,  Lovest  thou  me?'  It  exceedingly  troubled  Peter 
that  his  love  should  come  under  so  many  questionings,  which 
he  knew  to  be  sincere.  The  love  of  Christ  to  his  is  infinitely 
beyond  the  love  of  his  to  him.  All  our  doubtings  are  no- 
thing but  so  many  questionings  of  his  love.  We  cry, '  Lord 
Jesus,  lovest  thou  us  ?'  and  again,  '  Lord  Jesus,  lovest  thou 
us?'  and  that  with  distrustful  hearts  and  thoughts,  that  it  is 
not,  it  cannot  be.  Speaking  of  the  unbelieving  Jews,  the 
Holy  Ghost  tells  us,  *  Jesus  was  grieved  for  the  hardness  of 
their  hearts ;'  Mark  iii.  5.  And  as  it  is  bitter  to  him  in  the 
root,  so  also  in   the  fruit.     Our  staggerings  and  debates, 

V  2 


292  THE    STEADFASTNESS    OF   PROMISES, 

when  we  have  a  word  of  promise,  is  a  grief  to  his  Holy  Spi- 
rit, as  the  unkindest  return  we  can  make  unto  his  love. 

(2.)  It  provokes  him.  How  can  this  be,  says  Zechariah, 
that  I  should  have  a  son?  This  shall  be,  saith  the  Lord,  and 
thou  thyself  for  thy  questioning  shalt  be  a  sign  of  it,  'Thou 
shalt  be  dumb,  and  not  speak ;'  Luke  i.  His  doubting  was  a 
provocation.  And  our  Saviour  expresses  no  less,  in  that 
bitter  reproof  to  his  disciples  upon  their  wavering,  Matt, 
xvii.  17.  'O  faithless  and  perverse  generation,  how  long 
shall  I  be  with  you?  How  long  shall  I  suffer  you?'  That  is, 
in  this  unbelieving  frame.  Poor  souls  are  apt  to  admire 
the  patience  of  God  in  other  matters,  that  he  spared  them  in 
such  and  such  sins,  at  such  and  such  times  of  danger;  but 
his  exceeding  patience  towards  them  in  their  carnal  reason- 
ings, and  fleshly  objections  against  believing,  this  they  ad- 
mire not.  Nay,  generally  they  think  it  should  be  so,  God 
would  not  have  them  one  step  farther;  nay,  they  could  be 
more  steadfast  in  believing,  as  they  suppose,  might  it 
stand  with  the  good  will  of  God  ;  when  all  this  while  this 
frame  of  all  others  is  the  greatest  provocation  to  the  Lord, 
he  never  exercises  more  forbearance  than  about  this  kind  of 
unbelief.  When  the  spies  had  gone  into  Canaan,  had  seen 
the  land,  and  brought  of  the  good  fruit  of  it,  then  to  repine, 
then  to  question  whether  God  would  bring  them  into  it  or 
no,  this  caused  the  Lord  '  to  swear  in  his  wrath,  that  they 
should  not  enter  into  his  rest.'  When  God  hath  brought 
men  to  the  borders  of  heaven,  discovered  to  them  the  riches 
and  excellency  of  his  grace,  admitted  them  to  enter  as  spies 
into  the  kingdom  of  glory,  then  to  fall  a  staggering,  whether 
he  intends  them  an  entrance  or  no,  is  that  which  lies  heavy 
on  him.  The  like  may  be  said  of  all  promised  mercies  and  de- 
liverances whatsoever.  That  this  is  a  provocation,  the  Lord 
hath  abundantly  testified,  inasmuch  as  for  it  he  hath  often- 
times snatched  sweet  morsels  from  the  mouths  of  men,  and 
turned  aside  the  stream  of  mercies,  when  it  was  ready  to  flow 
in  upon  them.  *  If,' saith  he, 'you  will  not  believe,  you  shall 
not  be  established;'  Isa.  vii.  9.  The  very  mercy  but  now 
promised  concerning  your  deliverance  shall  be  withheld. 
Oh,  stop  not  success  from  Ireland  by  unbelief. 

(3.)  It  dishonours  God.  In  the  close  of  this  verse  it  is 
said,    Abraham  '  was    strong   in  faith'   (or   staggered   not) 


AND    SINFULNESS    OF    STAGGERING.  293 

'giving  glory  to  God.'  To  be  established  in  believing,  is  to 
give  God  the  greatest  glory  possible.  Every  staggering 
thought  that  ariseth  from  this  root  of  unbelief,  robs  God  of 
his  glory. 

[1.]  It  robs  hira  of  the  glory  of  his  truth.  'He  that 
believeth  not,  hath  made  him  a  liar,  because  he  believeth 
not  his  record  ;'  1  John  v.  10.  Let  men  pretend  what  they 
please  (as  most  an  end  we  give  in  specious  pretences  for  our 
unbelief),  the  bottom  of  all  is,  the  questioning  of  the  truth 
of  God  in  our  false  hearts. 

[2.]  It  robs  him  of  the  glory  of  his  fidelity  or  faithfulness 
in  the  discharge  of  his  promises.  'If  we  confess  our  sins, 
he  is  faithful  to  forgive  us  our  sins  ;*  1  John  i.  9.  He  hath 
engaged  his  faithfulness  in  this  business  of  the  forgiveness 
of  iniquities,  he  whose  right  it  is  ;  calling  that  in  question, 
calls  the  faithfulness  of  God  in  question. 

[3.]  It  robs  him  of  the  glory  of  his  grace.  In  a  word,  if 
a  man  should  choose  to  set  himself  in  a  universal  opposition 
unto  God,  he  can  think  of  no  more  compendious  way  than 
this.  This  then  is  the  fruit,  this  the  advantage  of  all  our 
staggering ;  we  rob  God  of  glory,  and  our  own  souls  of  mercy. 

Use  5.  Be  ashamed  of,  and  humbled  for,  all  your  stag- 
gerings  at  the  promises  of  God,  with  all  your  fleshly  rea- 
sonings, and  carnal  contrivances  issuing  therefrom.  For  the 
most  part  we  live  upon  successes,  not  promises:  unless  we 
see  and  feel  the  print  of  victories,  we  will  not  believe ;  the 
engagement  of  God  is  almost  quite  forgotten  in  our  affairs. 
We  travel  on  without  Christ,  like  his  mother,  and  suppose 
him  only  to  be  in  the  crowd ;  but  we  must  return  to  seek 
him  where  we  left  him,  or  our  journeying  on  will  be  to  no  pur- 
pose. When  Job,  after  all  his  complaining,  had  seen  the 
end  of  the  Lord,  he  cries  out,  '  Now  I  abhor  myself  in  dust 
and  ashes.'  You  have  seen  the  end  of  the  Lord  in  many  of 
his  promises ;  oh,  that  it  might  prevail  to  make  you  abhor 
yourselves  in  dust  and  ashes,  for  all  your  carnal  fears,  and 
corrupt  reasonings  upon  your  staggerings  !  When  David  en- 
joyed his  promised  mercy,  he  especially  shames  himself  for 
every  thought  of  unbelief  that  he  had  whilst  he  waited  for 
it:  *  I  said,'  saith  he, 'in  my  haste,  that  all  men  were  liars:' 
and  now  he  is  humbled  for  it.  Is  this  to  be  thankful,  to 
forget  our  provoking  thoughts  of  unbelief,  when  the  mercy 


294        THE    STEADFASTNESS    OF    PROMISES,   &C. 

is  enjoyed  l  The  Lord  set  it  home  upon  your  spirits,  and  give 
it  to  receive  its  due  manifestation. 

(1.)  If  there  be  any  counsels,  designs,  contrivances  on 
foot  amongst  us,  that  are  bottomed  on  our  staggering  at  the 
promise  under  which  we  are,  oh,  let  them  be  instantly  cast 
down  to  the  ground.  Let  not  any  be  so  foolish,  as  to  sup- 
pose that  unbelief  will  be  a  foundation  for  quiet  habitations. 
You  are  careful  to  avoid  all  ways  that  might  dishonour  you, 
as  the  rulers  of  so  great  a  nation ;  oh,  be  much  more  careful 
about  such  things  as  will  dishonour  you  as  believers  ;  that 
is  your  greatest  title ;  that  is  your  chiefest  privilege. 
Search  your  own  thoughts,  and  if  any  contrivance,  any  com- 
pliance be  found  springing  up,  whose  seed  was  sown  by  stag- 
gering at  the  promise,  root  them  up,  and  cast  them  out  be- 
fore it  be  too  late. 

(2.)  Engage  your  hearts  against  all  such  ways  for  the 
future.  Say  unto  God,  How  faithful  art  thou  in  all  thy 
ways  !  how  able  to  perform  all  thy  promises  !  how  hast  thou 
established  thy  word  in  heaven  and  earth  !  Who  would  not 
put  their  trust  in  thee  ?  We  desire  to  be  ashamed,  that  ever 
we  should  admit  in  our  hearts  the  least  staggering  at  the 
stability  of  thy  word. 

(3.)  Act  as  men  bottomed  upon  unshaken  things,  that 
are  not  at  all  moved  by  the  greatest  appearing  oppositions. 
'  He  that  believeth,  will  not  make  haste :'  be  not  hasty  in 
your  resolves  in  any  distress;  wait  for  the  accomplishment  of 
the  vision,  for  it  will  come.  So  long  as  you  are  in  the  way 
of  God,  and  do  the  work  of  God,  let  not  so  much  as  your 
desires  be  too  hasty  after  appearing  strengthenings  and  assis- 
tance. Whence  is  it,  that  there  is  amongst  us  such  bleating 
after  the  compliance  of  this  or  that  party  of  the  sons  of  men, 
perhaps  priding  themselves  in  our  actings  upon  unbelief; 
as  though  we  proclaimed,  that  without  such  and  such  we 
cannot  be  protected  in  the  things  of  God  ?  Let  us,  I  beseech 
you,  live  above  those  things,  that  are  unworthy  of  the  great 
name  that  is  called  upon  us. 

Oh,  that  by  these,  and  the  like  ways,  we  might  manifest 
our  self-condemnation,  and  abhorrency,  for  all  that  distrust 
and  staggering  at  the  word  of  God,  which  arising  from  un- 
belief, hath  had  such  deplorable  issues  upon  all  our  counsels 
and  undertakings  ! 


SERMON  V. 

THE  STRENGTH  OF  FAITH. 


He  staggered  not  at  the  promise  of  God  through  unbelief;  but  was  strong 
in  faith,  giving  glory  to  God. — Rom.  iv.  20. 

In  this  chapter  the  apostle  singleth  out  a  signal  example, 
to  make  good  the  conclusion  which  by  sundry  convincing 
demonstrations  he  had  proved  in  the  foregoing  chapter; 
namely,  that  the  justification  of  a  sinner  could  by  no  means 
be  brought  about,  nor  accomplished,  but  by  the  righteous- 
ness of  faith  in  Christ.  This,  I  say,  in  the  example  of 
Abraham,  and  from  the  testimonies  given  concerning  him, 
and  the  way  whereby  he  was  justified  before  God,  the  apostle 
proves  from  thebeginningof  the  chapter  to  the  end  of  ver.  17. 
From  thence,  to  the  end  of  ver.  22.  he  describes  that  faith  of 
Abraham,  whereby  he  obtained  acceptation  with  God,  that 
in  all  things  he  might  propose  him  as  an  example,  and  an 
encouragement  unto  us. 

Among  the  many  excellencies  which  are  given  in,  in 
the  description  of  this  faith  of  his,  arising  from  its  cause, 
object,  matter,  and  manner,  not  now  to  be  insisted  on,  this 
is  none  of  the  least  which  is  mentioned  in  my  text :  *  He 
staggered  not.' 

There  is  a  fxeiaxng  in  the  words,  wherein  by  a  negation, 
the  contrary  to  what  is  denied,  is  strongly  asserted.  '  He 
staggered  not  by  unbelief,'  that  is,  he  was  steadfast  in  be- 
lieving ;  or  as  it  is  expounded  in  the  close  of  the  verse, '  he 
was  strong  in  faith.' 

The  words  may  yield  us  these  two  observations  : 

Observation  1 .  All  staggering  at  the  promises  of  God  is 
through  unbelief. 

Saith  the  apostle, 'he]  staggered  not  through  unbelief.' 
Men  are  apt  to  pretend  many  other  reasons,  and  do  use 
other  pleas ;  but  the  truth  is,  all  our  staggering  is  through 


296  THE    STRENGTH    OF    FAITH. 

unbelief.  But  this  poposition  from  these  words  I  have  long 
since  in  another  way  proved,  evinced,  and  applied.* 

There  is  another  proposition  lies  in  the  text,  and  that  I 
shall  now  apply  myself  unto,  which  is  this  : 

Observation  2.  Steadfastness  in  believing  the  promises 
is  exceeding  acceptable  unto  God. 

In  treating  upon  this  subject  I  shall  do  these  two  things  : 

I.  Explain  the  terms  of  the  proposition. 

II.  Give  the  proof  of  it. 

I.  As  to  the  former  of  these, 

1.  There  is  the  object  concerning  which  the  aflfirmation 
is  laid  down  :  *  The  promises,'  the  promises  of  God.  The 
promises  of  God  are  the  declaration  of  the  purposes  of  his 
grace  towards  his  elect,  according  to  the  tenour  of  the  cove- 
nant. That  pointed  unto  in  my  text,  was  the  old  great 
promise  of  Christ,  which  contains  in  it  all  others ;  because 
*  in  him  all  the  promises  of  God  are  yea  and  amen ;'  2  Cor. 
i.  20.  So  that  although  I  shall  speak  nothing  but  what  will 
be  true  with  reference  to  every  promise  of  God  whatever; 
yet  I  shall  bear  a  chief  respect  to  the  promises  that  exhibit 
Christ,  and  the  free  grace  of  God  in  him  unto  sinners : 
steadfastness  in  believing  these  promises. 

2.  There  is  the  act  that  is  exercised  about  this  object : 
and  that  is,  believing.  It  is  steadfastness  in  believing  we 
speak  of. 

I  shall  not  make  it  my  design  to  insist  much  on  the 
nature  of  faith,  and  to  debate  the  differences  that  are 
among  men  about  it ;  only  so  much  must  be  spoken  con- 
cerning it,  as  may  give  us  an  acquaintance  with  that  whereof 
we  are  treating. 

How  many  have  been  the  disputes  of  men  about  the  na- 
ture of  faith?  The  subject,  proper  object,  formal  reason  of 
it,  all  know.  And  how  little  the  church  of  God  is  beholding 
to  men,  who  have  made  it  their  business  to  involve  things  of 
general  duty  and  absolute  necessity  unto  all  believers  in 
intricate  disputes,  men  that  will  duly  weigh  it  may  easily 
know.  By  some  men's  too  much  understanding  others  are 
brought  to  understand  nothing  at  all.  He  that  would 
have  the  things  of  his  own  spiritual  experience  and  daily 

*  See  the  preceding  sermon. 


THE  STRENGTH  OF  FAITH.         297 

duty  made  unintelligible  to  him,  let  him  consider  them  as 
stated  in  men's  philosophical  disputes  about  them.  Thus 
some  place  faith  in  one  distinct  faculty  of  the  soul,  some  in 
another,  and  some  say  there  are  no  such  things  as  distinct 
faculties  in  the  soul.  Some  place  it  in  both  the  chief, 
the  understanding  and  the  will ;  and  some  say,  it  is  im- 
possible that  one  habit  should  have  its  residence  in  two 
faculties. 

For  my  part,  my  intention  principally  is  to  speak  to 
such  as  God  chooseth,  the  poor  and  foolish  of  the  world  f 
and  the  means  whereby  he  will  bring  them  to  himself,  are 
not,  I  am  sure,  above  that  understanding  which  the  Son  of 
God  hath  given  them;  1  John  v.  20.  And  whereas  the  ge- 
neral way  in  treating  of  faith,  is,  for  the  most  part,  to  use 
strictness  of  expression,  that  so  it  may  be  delivered  in  a 
philosophical  exactness;  the  constant  way  of  the  Holy 
Ghost  is  by  metaphorical  expressions,  accommodations  of  it 
to  things  of  sense  and  daily  usage  in  the  meanest,  to  give  a 
relish  and  perception  of  it,  to  all  that  are  interested  in  it. 
And  so  shall  I  labour  to  speak,  that  every  one  that  doth  be- 
lieve, may  know  what  it  is  to  believe. 

Only  observe  this  by  the  way  :  that  I  speak  of  believing 
and  of  faith  in  respect  of  that  end,  and  to  that  purpose  only, 
in  reference  whereunto  Paul  here  treats  of  it ;  that  is,  in 
respect  of  justification,  and  our  acceptation  with  God.  I 
say  then, 

(1.)  That  faith,  or  believing,  in  this  restrained  sense 
doth  not  consist  solely  in  the  assent  of  the  mind  to  the 
truth  of  the  promises,  or  of  any  promise.  When  one  affirms 
any  thing  to  us,  and  we  say  we  believe  him,  that  is,  that 
the  thing  he  speaks  is  true,  then  there  is  this  assent  of  the 
mind,  without  this  there  is  no  faith;  but  this  alone  is  not 
the  faith  we  speak  of.  This  alone  and  solitary  the  devils 
have,  and  cannot  choose  but  have  it ;  James  ii.  19.  They  be- 
lieve that  which  makes  them  tremble,  on  the  authority  of  God 
who  revealeth  it. 

But  you  will  say.  The  devil  believes  only  the  threats  of 
God  ;  that  which  makes  him  tremble ;  and  so  his  belief  is 
not  a  general  assent,  but  partial,  and  is  thereby  distinguished 
from  our  assent,  which  is  to  all  that  God  hath  revealed,  and 
especially  the  promises. 


298         THE  STRENGTH  OF  FAITH. 

I  answer.  The  devil  believes  the  promises  no  less  than  he 
doth  the  threats  of  God ;  that  is,  that  they  are  true,  and 
shall  be  accomplished.  It  is  part  of  his  misery,  that  he 
cannot  but  believe  them.  And  the  promises  of  God  are  as 
much  suited  to  make  him  tremble,  as  his  threatenings.  The 
first  promise  to  us  was  couched  in  a  threatening  to  him ; 
Gen.  iii.  15.  And  there  is  no  promise  wherein  a  threatening 
to  him  is  not  couched.  Every  word  concerning  Christ,  or 
grace  by  him,  speaks  his  downfal  and  ruin.  Indeed  his 
destruction  lies  more  in  promises,  than  threats.  Promises 
are  what  weakens  him  daily,  and  gives  him  a  continual  fore- 
taste of  his  approaching  destruction. 

On  this  consideration  it  is  evident,  that  believing,  or 
faith,  cannot  be  solely  an  assent  to  the  truth  of  these  pro- 
mises, upon  the  fidelity  of  the  promiser;  but  this  it  is  also, 
or  originally.  Hence  it  is  called,  '  the  receiving  the  testi- 
mony of  God,'  and  therein  '  setting  to  our  seal  that  God  is 
true ;'  John  iii.  33.  But  yet  I  think  there  is  somewhat  more 
in  receiving  of  the  testimony  of  God,  and  setting  our  seal  to 
it  (agreeing  as  in  contracts,  that  so  it  is,  and  so  it  shall  be), 
than  the  bare  assent  of  the  mind  to  the  truth  of  the  promises. 
Although  in  ordinary  speech,  to  receive  a  man's  testimony, 
is  no  more,  than  to  believe  what  he  saith  of  that  concerning 
which  he  speaks  is  true.  But  there  seems  moreover  in  the 
annexed  expression  of  '  setting  to  our  seal,'  that  that  is  in- 
cluded, which  he  speaks  of  to  Job,  chap.  v.  27.  'Hear  it, 
and  know  it  for  thyself.'  There  is  a  receiving  of  it  for  our- 
selves, in  those  expressions,  which  add  much  to  a  bare  as- 
sent. I  say  then,  this  assent  is  of  faith,  though  it  be  not 
faith.  And  in  saying  it  is  not  justifying  faith,  we  do  not 
deny  it,  but  affirm  it  to  be  faith  in  general.  The  addition 
of  a  peculiar  assent  destroys  not  the  nature  of  a  thing. 
Now  faith  in  general  is  such  an  assent  as  hath  been  de- 
scribed. 

(2.)  It  is  not  in  the  sole  consent  of  the  will  to  close  with 
the  promise,  as  containing  that  which  is  good  and  suitable. 
There  is  the  matter  of  the  promise  to  be  considered  in  be- 
lieving, as  well  as  the  promise  itself.  Christ  with  his 
righteousness  and  benefits  is,  as  it  were,  tendered  unto  us 
therein.  Whence  by  believing  we  are  said  to  accept  of,  to 
*  receive  the  atonement;'  Rom.  v.  11.     Now  to  consent  that 


THE    STRENGTH    OF    FAITH.  299 

the  matter  of  the  promise,  that  which  is  exhibited  in  the 
word  of  it,  is  good  and  desirable,  and  so  to  us,  and  to 
choose  it  on  that  account,  is  required  to  believing  also ; 
and  it  is  properly  the  'receiving  of  Christ ;'  John  i.  12.  but 
yet  it  is  not  only,  precisely,  and  exclusively  this.  Sarah's 
faith,  Heb.xi.  11,  is  described  by  this,  that  she 'judged  him 
faithful,'  who  had  promised.  And  this  is  of  the  nature  of 
faith,  as  was  said  before,  the  'judging  him  faithful  that  pro- 
miseth,'  and  assenting  to  the  truth  of  his  promises  on  that 
account.  Now  the  first  of  these  may  be  without  the  se- 
cond :  our  assent  may  be  without  the  consent  of  the  will ; 
but  the  latter  cannot  be  without  the  former.  But  yet  there 
is  such  an  assent,  as  will  certainly  produce  this  choice 
also. 

(3.)  I  suppose  I  need  not  say,  it  doth  not  entirely  con- 
sist in  the  good  liking  of  the  affections,  and  embracing  the 
things  promised.     'The  stony  ground   received  the  word 
presently,  and  with  joy;'  Matt.  xiii.  20.     It  is  said,  ver.  5. 
that  *  the  seed  sprung  up  immediately  because  it  had  not 
depth  of  earth.'     Where  men  have  warm  affections,  but  not 
thoroughly  prepared  minds  and  hearts,  they  presently  run 
away  with  the  word,  and  profess  great  matters  from  it;  but 
where  it  is  laid  in  deep,  it  is  longer  commonly  before  it  ap- 
pears.    When  a  man  receives  the  word  only  in  the  affec- 
tions, the  first  touch  of  them  cannot  be  hid ;  instantly  he 
will  be  speaking  of  it,  melt  under  it,  and  declare  how  he  is 
affected  with  it :  oh,  this  sermon  hath  done  me  good  indeed. 
But  yet  this  is  not  faith,  when  it  is  alone.     They  '  receive 
.the  word  with  joy,  but  have  not  root  in  themselves ;'  ver.  21. 
When  Christ  promised  '  the  bread  of  life,'  that  is,  himself, 
John    vi.    how  many  were  instantly  affected  with  it,  and 
carried  out  to  strong  desires  of  it?  'Lord,'  say  they,  *  ever- 
more give  us  this  bread  ;'  ver.  34.     They  like  it,  they  desire 
it  at  that  season,  their  affections  are  taken  with  it;  but  yet 
they  were  but  irpocTKaipoi,  '  temporary,'  not  true  believers  ; 
for  after  a  season  '  they  went  back,  and  walked  no  more 
with  Christ;'   ver.  66.     Those  'who  have  a  taste  of  the 
heavenly  gift ;'  Heb.  vi.  6.  do  you   not  think  they  like  the 
taste,  and  are  affected  with  it?   There  are  indeed  innumera- 
ble deceits  in  this  business.     I  might  shew  on  how  many 
false  and  corrupt  accounts,  on  what  sandy  foundations  many 


300  THE    STRENGTH    OF    FAITH. 

men's  affections  may  be  exceedingly  taken  with  the  word  of 
promise,  preached,  or  considered ;  so  that  there  is  no  con- 
cluding of  believing  to  lie  in  any  such  thing.  When  affec- 
tions go  before  believing,  they  are  little  worth ;  but  when 
they  follow  it,  they  are  exceeding  acceptable  and  precious  in 
the  sight  of  God. 

(4.)  It  is  not  solely  '  fiducia,'  a  trust,  affiance,  or  confi- 
dence. There  is  a  twofold  fiducial  trust :  one  whereby  we 
trust  in  Christ  for  the  forgiveness  of  sin,  which  you  may 
call  adherence.  It  is  such  a  cleaving  to  Christ,  as  that  we 
trust  in  him  for  the  forgiveness  of  sins,  and  acceptation  with 
God.  And  so  much  as  we  trust,  so  much  we  adhere,  and 
no  more.  There  is  also  a  trust,  that  our  sins  are  forgiven 
us,  we  trust,  or  rest  upon  it.  Now  it  cannot  be,  that  either 
of  these  should  be  faith  entirely,  and  that  the  whole  of  it 
should  be  included  in  them.  There  is  something  more  in 
believing,  than  in  trusting ;  and  something  more  in  trusting, 
than  is  absolutely  necessary  to  preserve  the  entire  notion  of 
believing.  For  we  may  believe  that,  wherein  we  do  not 
trust.  But  yet  this  I  grant,  that  where  there  is  believing  in 
Christ,  there  will  be  trusting  in  him  more  or  less.  And 
when  faith  is  increased  to  some  good  height,  strength,  and 
steadfastness,  it  is  mainly  taken  up  in  trust  and  confidence  ; 
John  xiv.  1.  So  to  believe,  as  to  free  our  hearts  from  trouble 
and  disquietment  upon  any  account  whatever,  is  to  trust 
properly.  And  that  doubting,  and  staggering,  and  fear, 
which  in  Scripture  we  find  condemned  as  opposite  to  faith, 
are  indeed  directly  opposite  to  this  fiduciary  reposing  our 
souls  on  Christ.  So  the  apostle  describes  his  faith,  or  be- 
lieving, 2  Tim.  i.  12.  So  to  believe,  as  to  be  'persuaded 
that  God  is  able  to  keep  what  we  commit  to  him/  is  to  put 
our  trust  in  him. 

(5.)  Having  spoken  thus  much  of  these  particulars, 
waving  all  the  arbitrary  determinations  of  the  schools,  and 
exactness  of  words  as  to  philosophical  rules  and  terms ;  I 
shall  give  you  such  a  general  description  of  faith,  or  be- 
lieving, as  may  answer  in  some  measure  the  proper  and  me- 
taphorical expressions  of  it  in  the  Scriptures ;  where  it  is 
termed,  looking  or  seeing,  hearing,  tasting,  resting,  rolling 
ourselves,  flying  for  refuge,  trusting,  and  the  like. 

[1.]  There  must  be  what  I  spake  of  in  the  first  place,  an 


THE  STRENGTH  OF  FAITH.         301 

assent  to  the  whole  truth  of  the  promises  of  God,  upon  this 
ground  and  bottom,  that  he  is  able  and  faithful  to  accom- 
plish them.  This  certainly  is  in,  if  it  be  not  all,  our  '  re- 
ceiving the  testimony,  or  witness  of  God;'  John  iii.  33. 
Sarah,  of  whom  we  spake  before,  received  *  the  testimony  of 
God.'  How  did  she  do  it?  She  'judged  him  faithful  who 
had  promised;'  Heb,  xi.  11.  This  God  proposes  to  us  in 
the  first  place.  *  Eternal  life  is  promised  by  God  who  can- 
not lie ;'  Tit.  i.  2.  that  is,  who  is  so  faithful,  as  that  it  is 
utterly  impossible  he  should  deceive  any.  So  Heb.vi.  17, 18. 
*  Wherein  God  willing  more  abundantly  to  shew  unto  the 
heirs  of  promise  the  immutability  of  his  counsel,  confirmed 
it  by  an  oath :  that  by  two  immutable  things,  in  which  it 
was  impossible  for  God  to  lie,  we  might  have  a  strong  con- 
solation, who  have  fled  for  refuge  to  lay  hold  upon  the  hope 
set  before  us.'  The  design  of  God  is,  that  we  may  receive 
encouragement  in  our  *  flying  for  refuge  to  the  hope  set  be- 
fore us ;'  that  is,  in  believing.  What  doth  he  propose  to  this 
end  ?  Why  his  own  faithfulness  and  immutability,  on  the  ac- 
count of  the  engagement  of  his  word  and  oath.  Abraham's 
faith  spoken  of,  Rom.  iv.  compriseth  this ;  yea  is  commended 
from  it,  ver.  21. 

The  Scripture  indeed  mentions  sundry  properties  of  God, 
on  the  credit  whereof,  if  I  may  so  speak,  our  souls  are  to 
assent  to  the  truth  of  his  promises,  and  to  acquiesce  therein. 
Two  especially  are  usually  named. 

1st.  His  power:  *  he  is  able.'  So  Rom.  iv.  21.  chap, 
xi.  23. 

2dly.  His  faithfulness  :  as  in  the  places  before  mentioned, 
and  sundry  others. 

The  sum  is,  that  on  the  account  of  God's  faithfulness 
and  power,  this  we  are  to  do,  if  we  will  believe,  we  are  to 
assent  to  the  truth  of  his  promises,  and  the  certainty  of 
their  accomplishment.  If  this  be  not  done,  it  is  in  vain  to 
go  forward.  Let  then  those,  who  intend  any  advantage  by 
what  shall  afterward  be  spoken,  stay  here  a  little  and  con- 
sider, how  they  have  laid  this  foundation.  Many  there  are, 
who  never  come  to  any  stability  all  their  days,  and  yet  are 
never  able  to  fix  on  any  certain  cause  of  their  shaking  and 
staggering :  the  foundation  was  laid  disorderly.  This  first 
closing  with  the  faithfulness  and  power  of  God  in  the  pro- 


302         THE  STRENGTH  OF  FAITH. 

raises,  was  never  distinctly  acted  over  in  and  by  their  souls. 
And  if  the  foundation  be  weak,  let  the  building  be  never 
so  glorious,  it  will  totter,  if  not  fall.  Look  then  to  this 
beginning  of  your  confidence,  that  this  fail  you  not.  And 
when  all  other  holds  fail  this  will  support  you  from  utter 
sinking,  if  at  any  time  you  are  reduced  to  that  condition 
that  you  have  nothing  else. 

[2.]  Over  and  above  this,  faith  in  the  Scripture  is  ex- 
pressed, and  we  find  it  by  experience  to  be,  the  will's  consent 
unto,  and  acceptance  of,  the  Lord  Jesus  Christ  as  mediator, 
he  that  accomplished  his  work,  as  the  only  way  of  going  to 
the  Father,  as  the  sole  and  sufficient  cause  of  our  acceptation 
with  him,  as  our  only  righteousness  before  him. 
"'It  hath  been  said,  that  faith  is  the  receiving  of  Christ  as 
apriest,  and  a  lord,  to  be  saved  by  him,  and  ruled  by  him. 
This  sounds  excellent  well.  Who  is  so  vile,  that  endea- 
vouring to  believe,  is  not  willing  to  be  ruled  by  Christ,  as 
well  as  saved  by  him  ?  A  faith  that  would  not  have  Christ 
to  be  lord  to  rule  us,  is  that  faith  alone  which  James  rejects. 
He  that  would  be  saved  by  Christ,  and  not  ruled  by  him, 
shall  not  be  saved  by  him  at  all.  We  are  to  receive  a  whole 
Christ,  not  by  halves  ;  in  regard  of  all  his  offices,  not  one  or 
another. 

This  sounds  well,  makes  a  fair  shew,  and  there  is  in 
some  regard  truth  in  what  is  spoken  ;  but,  *  Latet  anguis  in 
herba,'  Let  men  explain  themselves,  and  it  is  this  :  The  re- 
ceiving of  Christ,  as  a  king,  is  the  yielding  obedience  to 
him.  But  that  subjection  is  not  a  fruit  of  the  faith  whereby 
we  are  justified,  but  an  essential  part  of  it;  so  that  there  is 
no  difference  between  faith  and  works  or  obedience  in  the 
business  of  justification,  both  being  alike  a  condition  of  it. 

When  I  lately  read  one  saying,  *  That  this  was  one  prin- 
ciple that  the  church  of  England  went  on  in  the  reformation, 
that  faith  and  works  have  the  same  consideration  in  the  bu- 
siness of  justification  ;'  I  could  not  but  stand  amazed,  and 
conclude,  that  either  he  or  I  had  been  asleep  ever  since  we 
were  born ;  or  that  there  were  two  churches  of  England,  one 
that  I  never  knew,  and  another  that  he  never  knew  ;  or  else 
that  prejudice  is  powerful, and  makes  men  confident.  Is  that 
the  doctrine  of  the  church  of  England,  as  they  call  it?  When, 
where,  by  whom  was  it  taught,  but  by  Papists  and  Socinians, 


THE  STRENGTH  OF  FAITH.         303 

until  within  a  very  few  years  in  England  ?  What  place  hath 
it  in  confessions,  homilies,  liturgies,  controversy  writers,  or 
any  else  of  repute  for  learning  and  religion  in  England  ?  But 
this  is  no  place  for  contest. 

Others  at  length  mince  the  matter,  and  say,  That  faith 
and  works  have  the  same  respects  to  our  justification  that 
shall  be  public  and  solemn  at  the  last  day,  at  the  day  of 
judgment.  And  is  this  all  that  they  have  intended  ?  How 
they  will  justify  themselves  at  the  day  of  judgment,  for 
troubling  the  peace  of  the  saints  of  God,  and  shaking  the 
great  fundamental  articles  of  the  reformation,  I  know  not ; 
but  it  is  no  news  for  men  loving  novelties  to  dispute  them- 
selves they  know  not  whither,  and  to  recoil  or  retire  un- 
handsomely. 

It  is  true  then,  we  acknowledge  that  faith  receives  Christ 
as  a  lord,  as  a  king ;  and  it  is  no  true  faith  that  will  not, 
doth  not  do  so,  and  puts  the  soul  upon  all  that  obedience 
which  he,  as  the  captain  of  our  salvation,  requires  at  our 
hands.  But  faith,  as  it  justifies  (in  its  concurrence,  what- 
ever it  be,  thereunto)  closeth  with  Christ  for  righteousness 
and  acceptation  with  God  only.  And  give  me  leave  to  say, 
it  is  in  that  act  no  less  exclusive  of  good  works,  than  of  sin. 
It  closeth  with  Christ  in  and  for  that,  on  the  account  whereof 
he  is  our  righteousness,  and  for  and  by  whrch  we  are  jus- 
tified. 

But  you  will  say.  This  makes  you  solifidians,  and  are  you 
not  justly  so  accounted? 

I  say.  So  was  Paul  a  solifidian,  whose  epistles  will  con- 
fute all  the  formalists  and  self-justitiaries  in  the  world.  We 
are  solifidians  as  to  justification:  Christ,  grace,  and  faith 
are  all.  We  are  not  solifidians  as  to  salvation,  nor  gospel 
conversation,  nor  the  declaration  of  the  efiicacy  of  our  be- 
lieving. Such  solifidians,  as  exclude  every  thing  from  an  in- 
fluence in  our  justification,  but  our  acceptation  by  the  grace 
of  God,  on  faith's  receiving  of  Christ  for  righteousness  and 
salvation,  were  all  the  apostles  of  Jesus  Christ.  Such  so- 
lifidians, as  exclude,  or  deny,  the  necessity  of  works,  and 
gospel  obedience  to  him  that  is  justified  ;  or  that  say,  a  true 
and  justifying  faith  may  consist  without  holiness,  works, 
and  obedience,  are  condemned  by  all  the  apostles,  and  James 
in  particular. 


304         THE  STRENGTH  OF  FAITH. 

This  then,  I  say,  is  required  to  faith,  or  believing 
that  we  thus  receive  Christ.  John  i.  11.  'His  own  received 
him  not.'  The  not  receiving  of  Christ  for  such  purposes  as 
he  is  sent  unto  us  by  the  Father,  is  properly  unbelief.  And 
therefore,  as  it  follows,  the  so  receiving  him  is  properly  faith, 
or  believing;  ver.  12.  Thus  in  preaching  the  gospel  we 
are  said  to  make  a  tender,  or  proffer  of  Christ,  as  the  Scrip- 
ture doth,  Rev.  xxii.  17.  Now  that  which  answers  a  tender, 
or  proffer,  is  the  acceptance  of  it.  So  that  the  soul's  willing 
acceptance  of  the  Lord  Jesus  Christ  for  our  righteousness 
before  God,  being  tendered  to  us  in  the  promises  of  the  gos- 
pel for  that  end  and  purpose,  from  the  love  of  the  Father,  is 
the  main  of  that  believing  which  is  so  acceptable  unto  God. 

[3.]  Add  hereunto,  that  which  I  cannot  say  is  absolutely 
of  the  nature  of  faith,  but  in  some  degree  or  other,  secret  or 
more  known  to  the  soul,  a  necessary  concomitant  of  it;  and 
that  is,  the  soul's  resting  and  quieting  itself,  and  satisfying 
its  affections  in  its  interest  in,  and  enjoyment  of,  a  sweet, 
desirable  Saviour.  This  is  called  'cleaving  unto  the  Lord;' 
Josh,  xxiii.  8.  the  fixing  and  fastening  our  affections  on  God, 
as  ours  in  covenant.  This  is  the  soul's  resting  in  God,  its 
affiance,  and  trusting  in  him. 

And  in  these  three  things,  which  are  intelligible  to  the 
meanest  soul,  and  written  evidently  in  the  words  of  the  Scrip- 
ture, and  in  the  experience  of  those  who  have  to  do  with 
God  in  Christ,  do  I  place  the  believing,  which  is  so  accept- 
able to  God. 

3.  There  is  next  the  qualification  of  this  believing,  as 
laid  down  in  the  proposition,  and  that  is,  steadfastness, 
steadfastness  in  believing.  This  is  included  in  the  negative. 
It  is  said  of  Abraham,  that  *  he  staggered  not ;'  that  is,  he 
was  steadfast.  To  clear  this  up  a  little,  take  these  few  ob- 
servations. 

(1.)  Faith,  or  believing,  consists  in  such  an  habitual  frame 
of  heart,  and  such  actings  of  the  soul,  as  are  capable  of  de- 
grees, of  straitening  or  enlargement,  of  strength  and  weak- 
ness. Hence  there  is  mention  in  the  Scripture  of  great  faith, 
*0  woman  great  is  thy  faith  :'  and  of  little  faith, '  O  ye  of 
little  faith :'  of  strong  faith,  Abraham  *  was  strong  in  faith  :' 
and  of  weak  faith,  or  being  weak  in  faith,  '  Him  that  is  weak 
in  the  faith  receive  :'  of  faith  with  doubting,  '  O  ye  of  little 


THK    STRKNC;  III     OF     lAI'IH.  .305 

faith,  why  did  ye  doubt?'  and  of  faith  excluding  doubting, 
'  being  strong  in  faith  he  staggered,'  or  '  doubted  not.' 

(2.)  That  faith  in  every  respect  is  equal  as  unto  sincerity, 
and  differs  only  in  degrees ;  yea,  it  is  equal  in  repect  of  the 
main  effects  and  advance  of  it,  in  justification,  perseverance, 
and  salvation.  A  little  faith  is  no  less  faith  than  a  great 
faith  ;  yea,  a  little  faith  will  carry  a  man  as  safely  to  heaven, 
though  not  so  comfortably  nor  so  fruitfully,  as  a  great  faith. 
Now 

(3.)  Steadfastness  respectsthosedifferentdegrees  of  faith. 
It  is  not  of  the  nature  of  faith,  but  bespeaks  such  a  degree 
of  it,  as  is  acceptable  to  God  that  we  should  have,  and  every 
way  advantageous  to  ourselves.  It  is  mentioned  by  Peter, 
2  Epist.  iii.  17.  'Take  heed  lest  you  fall  from  your  own  stead- 
fastness,' or  decline  from  that  stability  in  believing,  which 
you  have  attained  :  and  by  Paul,  Col.  ii.  5.  So  that, 

(4.)  There  may  be  a  true  faith,  that  yet  may  have  many 
troublesome,  perplexing  doubtings  accompanying  it;  many 
sinful  staggerings  and  waverings  attending  it;  and  yet  not 
be  overthrown,  but  continue  true  faith  still.  Men  may  be 
true  believers,  and  yet  not  strong  believers.  A  child  that 
eats  milk  hath  as  truly  the  nature  of  a  man,  as  he  that  being 
grown  up  lives  on  strong  meat.  Now  steadfastness  denotes 
stability  in  believing,  in  respect  of  the  three  things  before 
mentioned,  and  by  it  faith  is  denominated  strong,  and  effec- 
tual.    And  it  argues, 

[1.]  A  well  grounded,  firm,  unshaken  assent  to  the  truth 
of  the  promises;  and  so  it  is  opposed  to  wavering;  James 
i.  5,  6. 

[2.]  A  resolved,  clear  consent  to  receive  and  close  with 
Christ,  as  tendered  in  the  promise  for  life;  and  so  it  is  op- 
posed to  doubting,  that  is,  troublesome,  disquieting,  per- 
plexing doubts. 

[3.]  The  settled  acquiescence  of  the  soul  in  the  choice 
made,  and  the  close  consented  unto ;  and  so  it  is  opposed 
to  abiding  trouble  ;  John  xiv.  1. 

This  steadfastness  in  believing  doth  not  exclude  all  temp- 
tations from  without.  When  we  say  a  tree  is  firmly  rooted, 
we  do  not  say  that  the  wind  never  blows  upon  it.  The  house 
that  is  built  on  the  rock,  is  not  free  from  assaults  and  storms. 

VOL.  XV.  X 


306  THE    STRENGTH    OF    FAITH. 

The  captain  of  our  salvation,  the  beginner  and  ender  of  our 
faith  was  tempted ;  and  we  shall  be  so,  if  we  follow  him. 
Nor  doth  it  exclude  all  doubting  from  within.  So  long  as 
we  have  flesh,  though  faith  be  steadfast,  we  shall  have  un- 
belief; and  that  bitter  root  will  bring  forth  some  fruit,  more 
or  less,  according  as  Satan  gets  advantage  to  water  it.  But 
it  excludes  a  falling  under  temptation,  and  consequently  that 
trouble  and  disquietness  which  ensues  thereon:  as  likewise 
abiding,  perplexing  doubts,  which  make  us  stagger  to  and 
fro,  between  hope  and  fear,  questioning  whether  we  close 
with  Christ  or  not,  have  any  interest  in  the  promise  or  not, 
and  is  attended  with  disconsolation  and  dejectedness  of  spi- 
rit, with  real  uncertainty  of  the  event. 

This  then  is  that  which  I  intend  by  steadfastness  in  be- 
lieving ;  The  establishment  of  our  hearts  in  the  receiving  of 
Christ,  as  tendered  by  the  love  of  the  Father,  to  the  peace 
and  settlement  of  our  souls  and  consciences.  And  that  our 
hearts  should  be  thus  fixed,  settled,  and  established,  that  we 
should  live  in  the  sense  and  power  of  it,  is,  I  say,  exceeding 
acceptable  unto  God. 

There  is  a  twofold  evil  and  miscarriage  among  us  in  the 
great  foundation  business  of  closing  with  Christ  in  the  pro- 
mise. Some  spend  all  their  days  in  much  darkness  and  dis- 
consolateness,  disputing  it  to  and  fro  in  their  own  thoughts, 
whether  their  portion  and  interest  lie  therein  or  not.  They 
are  off  and  on,  living  and  dying,  hoping  and  fearing,  and  com- 
monly fear  most  when  they  have  best  hold,  for  that  is  the 
nature  of  doubting.  When  they  are  quite  cast  down,  then 
they  set  themselves  a  work  to  get  up  ;  and  when  they  are 
up  to  any  comfortable  persuasion,  instantly  they  fear  that 
all  is  not  well  and  right ;  it  is  not  so  with  them  as  it  should 
be ;  and  thus  they  stagger  to  and  fro  all  their  lives,  to  the 
grief  of  the  Spirit  of  God,  and  the  discomfort  of  their  own 
souls. 

Others  beginning  a  serious  closing  with  Christ  upon 
abiding  grounds,  and  finding  it  a  work  of  difficulty  and  te- 
diousness  to  flesh  and  blood,  relapse  into  generals,  inquire 
no  more,  but  take  it  for  granted,  that  as  much  is  done  as 
they  can  accomplish,  and  so  grow  formal  and  secure. 

To  obviate  both  these  evils  I  shall  confirm  the  proposi- 


THE    STREXGlll     OF     FAITH.  307 

tion  laid  down ;  but  before  I  proceed  to  that,  I  sliall  draw- 
some  corollaries  that  arise  from  what  hath  been  spoken  in 
the  exphcation  of  the  proposition  ah'eady  insisted  on. 

Corollary  1.  Though  a  little,  weak  faith,  where  steadfast- 
ness is  wanting,  will  carry  a  man  to  Christ  and  heaven,  yet 
it  will  never  carry  him  comfortably,  nor  pleasantly  thither. 

He  who  hath  but  a  weak  faith,  shall  be  put  to  many  des- 
perate .plunges;  every  blast  of  temptation  shall  cast  him 
down  from  his  consolation,  if  not  turn  him  aside  from  his 
obedience.  At  best  he  is  like  a  man  bound  in  a  chain  on 
the  top  of  a  high  tower ;  though  he  cannot  fall,  yet  he  can- 
not but  fear,  however  it  will  have  a  good  issue. 

Corollary  2.  The  least  true  faith  will  do  its  work  safely, 
though  not  so  sweetly. 

True  faith  in  the  least  degree  gives  the  soul  a  share  in  the 
first  resurrection.  It  is  of  the  vital  principle  which  we  re- 
ceive, when  we  are  quickened.  Now  be  it  never  so  weak  a 
life  we  have,  yet  it  is  a  life  that  shall  never  fail.  It  is  of  the 
seed  of  God  which  abideth,  incorruptible  seed,  that  dieth  not. 
A  believer  is  spirit,  is  quickened  from  the  dead,  be  he  never 
so  young,  never  so  sick,  never  so  weak,  he  is  still  alive,  and 
the  second  death  shall  have  no  power  over  him.  A  little 
faith  gives  a  whole  Christ.  He  that  hath  the  least  faith, 
hath  as  true  an  interest,  though  not  so  clear  an  interest,  in 
the  righteousness  of  Christ,  as  the  most  steadfast  believer. 
Others  may  be  more  holy  than  he,  but  not  one  in  the  world 
is  more  righteous  than  he  ;  for  he  is  righteous  with  the  righ- 
teousness of  Christ.  He  cannot  but  be  low  in  sanctification, 
for  a  little  faith  will  bring  forth  but  little  or  low  obedience; 
if  the  root  be  weak,  the  fruit  will  not  be  great.  But  he  is 
beneath  none  in  justification.  The  most  imperfect  faith  will 
give  present  justification,  because  it  interests  the  soul  in  a 
present  Christ.  The  lowest  degree  of  true  faith  gives  the 
highest  completeness  of  righteousness,  Col.  ii.  10.  You  who 
have  but  a  weak  faith,  have  yet  a  strong  Christ.  So  that 
though  all  the  world  should  set  itself  against  your  little  faith, 
it  should  not  prevail.  Sin  cannot  do  it,  Satan  cannot  do  it, 
hell  cannot  do  it.  Though  you  take  but  weak  and  faint  hold 
on  Christ,  he  takes  sure,  strong,  and  unconquerable  hold  on 
you.  Have  you  not  often  wondered,  that  this  spark  of  hea- 
venly fire  should  be  kept  alive  in  the  midst  of  the  sea?    It  is 


308  THE    STRENGTH    OF    FAITH. 

everlasting,  a  spark  that  cannot  be  quenched,  a  drop  of  that 
fountain  that  can  never  be  wholly  dried  up.  Jesus  Christ 
takes  special  care  of  them  that  are  weak  in  faith,  Isa.  xl.  11. 
On  what  account  soever  they  are  sick,  and  weak,  and  unable, 
this  good  shepherd  takes  care  of  them;  'he  shall  rule,  and 
they  shall  abide  ;'  Micah  v.  4. 

Corollary  3.  There  may  be  faith,  a  little  faith,  where  there 
wants  steadfastness,  and  is  much  doubting. 

Steadfastness  is  an  eminent  qualification  that  all  attain 
not  to;  so  that  there  may  be  faith  where  there  is  doubting, 
though  I  do  not  say  there  must  be.  Doubtings  in  them- 
selves are  opposite  to  believing.  They  are,  if  I  n.ay  so  sy  , 
unbelieving.  A  man  can  hardly  believe  all  his  days  and 
never  doubt ;  but  a  man  may  doubt  all  his  days,  and  never 
believe.  If  I  see  a  field  overgrown  with  thistles  and  weeds, 
I  can  say,  there  may  be  corn  there  ;  but  yet  the  thistles  and 
weeds  are  not  corn.  I  speak  this,  because  some  have  no  bet- 
ter bottom  for  their  quiet,  than  that  they  have  been  disqui- 
eted, that  they  have  doubted.  Doubting  may  be  where 
faith  is ;  but  we  cannot  conclude,  that  where  there  is  doubt- 
ing, there  is  faith ;  for  they  may  rise  against  presumption 
and  security,  as  well  as  against  believing.  Yet  observe 
there  is  a  twofold  doubting ; 

(1.)  Of  the  end.  Men  question  what  will  become  of 
them  in  the  close ;  they  fluctuate  about  what  will  be  their 
latter  end.  Did  not  Balaam  do  so,  when  he  cried,  '  Let  me 
die  the  death  of  the  righteous,  and  let  my  latter  end  be  like 
his  V  That  wretched  man  was  tossed  up  and  down  between 
hopes  and  fears.  This  is  common  to  the  vilest  person  in  the 
world.  It  is  but  the  shaking  of  their  security,  if  they  be 
alone. 

(2.)  About  the  means.  The  soul  doubts  whether  it  loves 
Christ,  and  whether  Christ  loves  it,  or  not.  This  is  far 
more  genuine  than  the  former.  It  discovers  at  least,  that 
such  a  soul  is  convinced  of  the  excellency  and  usefulness  of 
Christ,  and  that  it  hath  a  valuation  for  him.  Yea,  per- 
haps this  may  be  jealousy  from  fervency  of  love  sometimes, 
and  not  always  from  weakness  of  faith.  But  however  with 
these  doubtings,  faith,  at  least  a  little  faith,  may  consist. 
So  was  it  with  the  poor  man  who  cried  out, '  Lord,  I  believe. 
Lord,  help  my  unbelief.'     There  is  believing  and  unbelieving. 


TlIK    STRENGTH    OF    FAITH.  309 

faith  and  doubting,  both  at  work  at  the  same  time,  in  the 
same  person  ;  Jacob  and  Esau  struggling  in  the  same  womb. 

Use.  Let  not  men  from  their  doubting  conclude  to  their 
believing.  He  that  satisfies  himself  that  his  field  hath 
corn  because  it  hath  thistles,  may  come  short  of  a  har- 
vest. If  thy  fears  be  more  about  the  end  than  the  means, 
more  about  future  happiness  than  present  communion  with 
God,  thou  canst  scarce  have  a  clearer  argument  of  a  false, 
corrupt  frame  of  heart.  Some  flatter  themselves  with  this, 
that  they  have  doubted  and  trembled,  but  now  they  thank 
God  they  are  quiet  and  at  rest.  How  they  came  to  be  so, 
they  cannot  tell ;  only  whereas  they  were  disquieted  and 
troubled,  now  all  is  well  with  them.  How  many  of  this  sort 
have  I  known,  who  whilst  convictions  have  been  warm  upon 
them,  have  had  many  perplexing  thoughts  about  their  state 
and  condition  ;  after  awhile  their  convictions  have  worn  off, 
and  their  doubtings  thence  arising  departed,  and  they  have 
sunk  down  into  a  cold,  lifeless  frame?  This  is  a  miserable 
bottom  of  quiet.  If  there  were  no  way  of  casting  out  doubts 
a.nd  fears  but  by  believing,  this  were  somewhat.  But  pre- 
sumption and  security  will  do  it  also,  at  least  for  a  season. 

But  these  things  fall  in  only  by  the  way,  in  reference  to 
what  was  spoken  before. 

II.  I  proceed  now  to  confirm  the  proposition  laid  down, 
according  to  the  explanation  given  of  it  before. 

1.  And  this  I  shall  do  first  from  Scripture  testimonies. 

(1.)  Take  the  text  itself;  '  he  was  strong  in  faith,  giving 
glory  to  God.'  All  that  God  requires  of  any  of  the  sons  of 
men  is  his  glory,  that  he  will  not  give  unto  another;  Isa. 
xlii.  8.  Let  God  have  his  glory,  and  we  may  take  freely 
whatever  we  will.  Take  Christ,  take  grace,  take  heaven, 
take  all.  The  great  glory  which  he  will  give  to  us,  consists 
in  giving  him  his  glory,  and  beholding  of  it.  Now  if  this  be 
the  great  thing,  the  only  thing  that  God  requires  at  our 
hands,  if  this  be  the  all  which  he  hath  reserved  to  himself, 
that  he  be  glorified  as  God,  as  our  God,  he  that  gives  him  that, 
gives  him  what  is  acceptable  to  him.  Thus  Abraham  pleased 
God,  by  being  strong  or  steadfast  in  believing;  '  he  was 
strong  in  faith,  and  gave  glory  to  God.' 

The  glory  of  God  is  spoken  of  in  various  senses  in  the 
Scripture. 


310  THE    STRENGTH    OF    FAITH. 

[1 .]  The  Hebrew  word  1)23  signifies '  pondus/  or  '  weight/ 
whereunto  the  apostle  alludes  when  he  speaks  of '  an  eternal 
weight  of  glory;'  2  Cor.  iv.  17.  This  is  the  glory  of  the 
thing  itself.  It  likewise  signifies  splendour,  or  brightness, 
where  the  apostle  in  like  manner  speaks  of'  the  brightness 
of  glory,'  Heb.  i.  2.  which  is  the  greatness  and  excellency 
of  beauty  in  all  perfections.  In  this  sense  the  infinite  excel- 
lency of  God,  in  his  inconceivable  perfections,  raised  up  in 
such  brightness  as  utterly  exceeds  all  our  apprehensions,  is 
called  his  glory.  And  so  he  is  *  the  God  of  glory,'  Acts  vii.  2. 
or  the  most  glorious  God;  and  our  Saviour  is  called, 'the 
Lord  of  glory,'  1  Cor.  ii.  8.  in  the  same  sense.  In  this  respect 
we  can  give  no  glory  to  God  ;  we  can  add  nothing  to  his  ex- 
cellencies, nor  the  infinite  inconceivable  brightness  of  them, 
by  any  thing  we  do, 

[2.]  Glory  relates  not  only  to  the  thing  itself  that  is  glo- 
rious, but  to  the  estimation  and  opinion  we  have  of  it,  that 
is,  S6%a;  when  that  which  is  in  itself  glorious  is  esteemed 
so.  The  philosopher  saith,  '  Gloria  est  frequens  de  aliquo 
fama  cum  laude  ;'  or, '  Consentiens  laus  bonorum,  incorrupta 
vox  bene  judicantium  de  excellenti  virtute.'  And  in  this  re- 
spect, that  which  is  infinitely  glorious  in  itself,  may  be  more 
or  less  glorious  in  its  manifestation,  and  the  estimation  of 
it;  so  glory  is  not  any  of  God's  excellencies  or  perfections, 
but  it  is  the  esteem  and  manifestation  of  them  amongst  and 
unto  others. 

This  God  declares  to  be  his  glory,  Exod.  xxxiii.  19. 
Moses  desires  to  see  the  glory  of  God ;  this  God  calls  his 
face,  that  is,  the  glory  of  God  in  itself.  This,  saith  God, 
thou  canst  not  see:  'Thou  canst  not  see  my  face,' or  the 
brightness  of  my  essential  glory,  the  splendour  of  my  ex- 
cellencies and  perfections.  Well,  what  then;  shall  he  have 
no  acquaintance  with  it?  After  this  God  places  him  in  a 
rock,  and  tells  him,  there  he  will  shew  him  his  glory;  and 
this  he  doth  under  the  name  of  his  back  parts;  that  is,  he 
will  declare  to  him  wherein,  and  how,  his  glory  is  manifested. 
*  Now  this  rock  that  followed  them  was  Christ;'  1  Cor.  x.  4. 
The  Lord  places  Moses  in  that  rock  to  shew  him  his  glory, 
intimating  that  there  is  no  glimpse  of  it  to  be  obtained,  but 
only  by  them  who  are  placed  in  Christ  Jesus.  Now  what 
is  this  glory  of  God,  which  he  thus  shewed  to  Moses  ?  That 


THE  STRENGTH  OF  FAITH.  311 

he  declares,  chap,  xxxiv.  6.  causing  his  majesty,  or  some 
visible  signs  of  his  presence,  *  to  pass  before  him,'  he  pro- 
claims the  name  of  God  with  many  gracious  properties  of 
his  nature  and  blessedness.  As  if  he  should  say,  Moses, 
wouldst  thou  see  my  glory  ?  This  is  it,  that  I  may  be  known 
to  be  '  the  Lord,  the  Lord  gracious  and  merciful ;'  let  me  be 
known  to  be  this,  and  thus,  and  this  is  the  glory  I  aim  at 
from  the  sons  of  men. 

See  now  how  steadfastness  in  believing  gives  glory  to 
God.  It  advanceth  and  magnifieth  all  these  properties  of 
God,  and  gives  all  his  attributes  their  due  exaltation.  An 
excellent  estimation  of  them  is  included  in  it.  Might  I  here 
descend  to  particulars,  I  could  manifest,  that  there  is  not 
any  property  of  God,  whereby  he  hath  made  himself  known 
to  us,  but  steadfastness  in  believing  gives  it  the  glory  which 
in  some  measure  is  due  unto  it;  and  that  all  doulDting  arises 
from  our  calling  some  divine  attribute  into  question.  It 
were  easy  to  shew  how  this  gives  God  the  glory  of  his  faith- 
fulness, truth,  power,  righteousness,  grace,  mercy,  good- 
ness, love,  patience,  and  whatever  else  God  hath  revealed 
himself  to  be. 

This  then  is  the  force  of  this  first  testimony.  If  the  glory 
of  God  be  all  that  he  requires  at  our  hands,  and  this  stead- 
fastness in  believing  gives  him  this  glory,  and  this  alone 
doth  so,  it  must  needs  be  acceptable  unto  him. 

(2.)  A  testimony  of  the  same  importance  is  Heb.  vi. 
17,  18.  "The  heirs  of  the  promise,'  those  to  whom  it  is 
made,  the  great  promise  of  Christ,  are  believers ;  these  are 
said  here,  '  to  fly  for  refuge,'  KaracjjvyovTeg,  '  the  fliers  with 
speed ;'  the  expression  is  evidently  metaphorical.  The 
allusion,  say  some,  is  taken  from  those  who  ran  in  a  race 
for  a  prize.  This,  they  say,  the  word  K/oarrjao/,  that  follows, 
which  signifies  *  to  take  fast  hold  on,'  doth  import.  Men 
that  run  in  a  race,  when  they  attain  the  end,  seize  on,  and 
lay  fast  hold  of,  the  prize. 

Our  translators,  by  rendering  the  word  *  flying  for  refuge,' 
manifest  that  they  had  respect  to  the  manslayers  flying  to 
the  city  of  refuge  under  the  Old  Testament:  and  this  way 
go  sundry  interpreters.  And  I  am  inclined  to  this  accepta- 
tion of  the  metaphor  upon  a  double  account. 

[I.]  Because  I  think  the  apostle  would  more  willingly 


312  THE    STRENGTH    OF    FAITH. 

allude  to  a  Hebrew  custom,  writing  to  the  Hebrews  touch- 
ing an  institution  of  God,  and  that  directly  typical  of  the 
matter  he  had  in  hand  ;  than  to  a  custom  of  the  Greeks  and 
Romans  in  their  races,  which  hath  not  so  much  light  in  it, 
as  to  the  business  in  hand,  as  the  other. 

[2,]  Because  the  design  of  the  place  dotli  evidently  hold 
out  a  flying  from  something,  as  well  as  a  flying  to  some- 
thing; in  which,regard  it  is  said,  that  there  is  consolation 
provided  for  them,  namely,  in  their  deliverance  from  the 
evil  which  they  feared  and  fled  from.  Now  in  a  race  there 
is  indeed  a  prize  proposed,  but  there  is  no  evil  avoided. 
It  was  otherwise  with  him  that  fled  for  refuge;  for  as  he 
had  a  city  of  safety  before  him,  so  he  had  the  avenger  of 
blood  behind  him  ;  and  he  fled  with  speed  and  diligence  to 
the  one,  that  he  might  avoid  the  other.  Now  these  cities 
of  refuge  were  provided  for  the  manslayer,  who  having  slain 
a  man  at  unawares,  and  being  thereby  surprised  with  an  ap- 
prehension of  danger,  it  being  lawful  for  the  avenger  of 
blood  to  slay  him,  fled  with  all  his  strength  to  one  of  those 
cities,  where  he  was  to  enjoy  immunity  and  safety. 

Thus  a  poor  sinner  finding  himself  in  a  condition  of 
guilt,  surprised  with  a  sense  of  it,  seeing  death  and  destruc- 
tion ready  to  seize  upon  him,  flies  with  all  his  strength  to 
the  bosom  of  the  Lord  Jesus,  the  only  city  of  refuge,  from 
the  avenging  justice  of  God,  and  curse  of  the  law.  Now 
this  flying  to  the  bosom  of  Christ,  the  hope  set  before  us 
for  relief  and  safety,  is  believing.  It  is  here  called  flying 
by  the  Holy  Ghost,  to  express  the  nature  of  it  to  the  spi- 
ritual sense  of  believers.  What  now  doth  he  declare  him- 
self to  be  affected  with  their  *  flying  for  refuge,'  that  is,  their 
believing?  Why  he  hath  taken  all  means  possible  to  shew 
himself  abundantly  willing  to  receive  them.  He  hath  en- 
gaged his  word  and  promise,  that  they  may  not  in  the  least 
doubt  or  stagger,  but  know  that  he  is  ready  to  receive  them, 
and  give  them  'strong  consolation.'  And  what  is  this  con- 
solation ?  Whence  may  it  appear  to  arise  ?  Whence  did 
consolation  arise  to  him,  who  having  slain  a  man  at  un- 
awares should  fly  to  a  city  of  refuge?  Must  it  not  be  from 
hence,  the  gates  of  the  city  would  certainly  be  open  to  him, 
that  he  should  find  protection  there,  and  be  safe  guarded 
from  the  revenger?    Whence  then   must  be  our  strong  con- 


TIIK    STUENGTII     OF    FAITH.  313 

solation,  if  we  thus  fly  for  refuge  by  believing?  Must  it  not 
be  from  hence,  that  God  is  freely  ready  to  receive  us,  that 
he  will  in  no  wise  shut  us  out,  but  that  we  shall  be  welcome 
to  him  ;  and  with  the  more  speed  we  come,  the  more  wel- 
come we  shall  be?  This  he  convinces  us  of,  by  the  engage- 
ment of  his  word  and  oath  to  that  purpose.  And  what  far- 
ther testimony  would  we  have,  that  our  believing  is  accept- 
able to  him? 

It  is  said,  Heb.  x.  38.  '  If  any^man  draw  back,  the  Lord's 
soul  hath  no  pleasure  in  him.'  What  is  it  to  draw  back  ? 
It  is  to  decline  from  his  steadfastness  of  believing.  So  the 
apostle  interprets  it,  ver.  39.  *  We  are  not  of  them  that  draw 
back  to  perdition,  but  of  them  that  believe.'  Drawing  back 
is  opposed  to  believing.  In  these  drawers  back,  that  come 
not  up  to  steadfastness  in  believing,  or  labour  so  to  do,  the 
Lord's  '  soul  hath  no  pleasure  ;'  that  is,  he  exceedingly 
abhors  and  abominates  them,  which  is  the  force  of  that  ex- 
pression. His  delight  is  in  those,  who  are  steadfast  in  ad- 
hering to  the  promises  ;  in  them  his  soul  takes  pleasure. 

When  the  Jews  treated  with  our  Saviour  about  salvation, 
they  ask  him,  '  what  they  shall  do  that  they  may  work  the 
work  of  God  ;'  John  vi.  28.  that  work  of  God  by  which  they 
might  come  to  be  accepted  with  him,  which  is  the  cry  of  all 
convinced  persons.  Our  Saviour's  answer  is,  ver.  29.  'This 
is  that  work  of  God,  that  you  believe.'  Will  ye  know  '  the 
great  work,  wherein  God  is  so  delighted  ?  It  is  this,  saith 
he,  '  that  you  believe,'  and  be  steadfast  therein. 

Hence  also  are  many  exhortations  that  are  given  us  by 
the  Holy  Ghost  to  come  up  hereunto,  as  Heb.  xii.  12. 
Isa.  XXXV.  But  I  shall  not  farther  insist  on  testimonies, 
which  exceedingly  abound  to  this  purpose.  The  farther 
demonstrations  of  the  point  ensue. 

2.  The  next  shall  consist  in  the  farther  improvement  of 
the  first  testimony  concerning  the  glory  of  God,  arising 
from  our  being  steadfast  in  believing. 

This  is  granted  by  all,  that  God's  ultimate  end  in  all 
things  he  doth  himself,  and  in  all  that  he  requires  us  to  do, 
is  his  own  glory.  It  cannot  be  otherwise,  if  he  be  the  first, 
only,  independent  being,  and  prime  cause  of  all  things,  and 
their  chiefest  good.  God  having  then  placed  his  glory  in 
that  whicii  cannot  be  attained  and  brought  about  without 


314  THE  STRENGTH  OF  FAITH. 

believing,  in  answer  to  his  present  constitution  of  things, 
it  must  needs  be  acceptable  to  him ;  as  is  a  suitable  means 
to  a  designed  end,  to  any  one's  acting  in  wisdom  and  righ- 
teousness. 

Bear  in  mind,  I  pray,  what  it  is  that  I  mean  by  believing. 
Though  the  word  be  general  and  large,  yet  in  my  intend- 
ment it  is  restrained  to  the  particulars  insisted  on,  namely, 
the  constant  establishment  of  our  souls  in  receiving  the 
Lord  Jesus,  tendered  unto  us  in  the  truth  and  from  the  love 
of  the  Father,  for  the  pardon  of  sins,  and  acceptation  of 
our  persons  before  God.  This,  I  say,  according  to  God's 
constitution  of  things  in  the  covenant  of  grace,  is  necessary 
to  bring  about  that  end  of  glory  to  himself  which  he  aims 
at.  Hence  he  sums  up  his  whole  design  to  be  '  the  praise 
of  his  glorious  grace;'  Eph.i.  6. 

In  Prov.  XXV.  2.  if  I  mistake  not,  this  is  clearly  asserted ; 

*  It  is  the  glory  of  God  to  conceal  a  thing,'  or  'to  cover  a 
matter.'  I  told  you  before  what  is  the  glory  of  God.  It  is 
not  the  splendour  and  majesty  of  his  infinite  and  excellent 
perfections  which  arise  not  from  any  thing  he  doth,  but 
from  what  he  is;  but  it  is  the  exaltation,  manifestation,  and 
essence  of  those  excellencies.  When  God  is  received,  be- 
lieved, known  to  be  such,  as  he  declares  himself,  therein  is 
he  glorified;  that  is  his  glory.  This  glory,  saith  the  Holy 
Ghost,  arises  from  the  covering  a  matter. 

What  matter  is  this  ?    It  is  not  the  glory  of  God  to  cover 
every  matter,   all  things  whatever;  yea,  it  is  his  glory  to 

*  bring  to  light  the  hidden  things  of  darkness.'  The  mani- 
festation of  his  own  works  'declares  his  glory;'  Psal.  xix.  1. 
-So  doth  the  manifestation  of  the  good  works  of  his  people; 
Matt.  V.  16.  It  is  then  things  of  some  peculiar  kind  that 
are  here  intended.  The  following  opposition  discovers 
this  :  *  It  is  the  glory  of  a  king  to  find  out  a  matter.'  What 
matter  is  it,  that  it  is  the  glory  of  the  king  to  find  out?  Is 
it  not  faults  and  offences  against  the  law?  Is  it  not  the 
glory  of  magistrates  to  find  out  transgressions,  that  the 
transgressors  may  be  punished  ?  This  is  the  glory  of  the 
magistrate  to  inquire,  find  out,  and  punish  offences,  trans- 
gressions of  the  law.  It  is  then,  in  answer  hereunto,  a  sin- 
ful thing,  sin  itself,  that  is  the  matter  or  thing  which  it  is 
the  glory  of  God  to  cover.     But  what  is  it  to  cover  a  sinful 


THE    STRENGTH    OV    FAITH.  315 

matter?  It  is  that  which  is  opposed  to  the  magistrate's  find- 
ing it  out;  what  that  is,  we  have  a  full  description  in  Job 
xxix.  16,  17.  'The  cause  I  knew  not,  I  searched  out,  and 
brake  the  jaws  of  the  wicked.'  It  is  to  make  judicial  in- 
quisition after,  to  find  out  hidden  transgressions,  that  the 
offenders  may  be  brought  to  condign  punishment.  So  that 
God's  concealing  a  matter,  is  his  not  searching,  with  an 
intention  of  punishment,  into  sins  and  sinners,  to  make  thetn 
naked  to  the  stroke  of  the  law.  It  is  his  hiding  of  sin  from 
the  condemning  power  of  the  law. 

The  word  here  used  is  the  same  with  that  of  David, 
Psal.  xxxii.  1.  *  Blessed  is  the  man  whose  sin  is  covered.' 
And  in  sundry  other  places  is  it  used  to  the  same  purpose ; 
which  is  expressed  Micah  vii.  17.  by  *  casting  all  our  sins 
into  the  bottom  of  the  sea.'  That  which  is  so  disposed  of, 
is  utterly  covered  from  the  sight  of  men.  So  doth  God  ex- 
press the  covering  of  the  sins  of  his  people,  as  to  their  not 
appearance  to  their  condemnation,  they  shall  be  *  cast  into 
the  bottom  of  the  sea.'  Hence  are  our  sins  in  the  New  Tes- 
tament said  a<}>Hvai,  which  we  translate  '  forgiven'  and  '  to 
forgive,'  and  a^ccrtcj  '  forgiveness,'  in  twenty  places.  The 
word  signifies  properly  to 'remove,' or 'dismiss' one  :  u^apTij- 
fxara  utpeivai,  is  '  Peccata  missa  facere,'  'to  send  or  remove 
away  our  sins  out  of  sight;'  the  same  in  substance  with  that 
which  is  here  called  *  to  cover.'  And  so  is  the  word  used  in 
another  business,  Matt,  xxiii.  23.  a</j?jicar£  ra  (iapvrepa  tov 
i'Of.tov,  '  you  have  omitted  the  weightier  things  of  the  law;' 
that  is,  you  have  laid  them  aside  as  it  were  out  of  sight,  tak- 
ing no  care  of  them.  Now  the  bottom  of  all  these  expres- 
sions of  removing,  hiding,  covering,  and  concealing  sin, 
which  gives  life  and  significancy  to  them,  making  them  im- 
port forgiveness  of  sin,  is  the  allusion  that  is  in  them  to  the 
mercy-seat  under  the  law.  The  making  and  use  of  it,  we 
have  Exod.  xxv.  17, 18.  It  was  a  plate  of  pure  gold  lying  on 
the  ark  called  n~iDD  or  'a  covering.'  In  the  ark  was  the  law 
written  on  tables  of  stone.  Over  the  mercy-seat,  between 
the  cherubims,  was  the  oracle  representing  the  presence  of 
God.  By  which  the  Holy  Ghost  does  signify,  that  the  mercy- 
seat  was  to  cover  the  law,  and  the  condemning  power  of  it, 
as  it  were,  from  the  eye  of  God's  justice,  that  we  be  not  con- 
sumed.    Hence  is  God  said  to  cover  sin,  because  by  the 


316  THE    STRENGTH    OF    FAITH. 

mercy-seat  he  hides  that  which  is  the  strength  and  power  of 
sin,  as  to  its  guilt  and  tendency  unto  punishment.  The  apo- 
stle calls  this  '  mercy-seat/  to  i\a(TT{]piov,  Heb.  ix.  5.  That 
word  is  used  but  once  more  in  the  New  Testament,  and  then 
Christ  is  called  so ;  Rom.  iii.  25.  Or  "Ov  irpoiBtTo  6  Oiog  to 
tXacTTTjoiov,  *  whom  God  hath  proposed  as  a  mercy-seat.' 
Christ  alone  is  that  mercy-seat,  by  whom  sin,  and  the  law, 
from  whence  sin  hath  its  rigour,  is  hidden.  And  from  that 
typical  institution  is  that  expression  in  the  Old  Testament, 
•  Hide  me  under  thy  wings ;'  the  wings  of  the  cherubims, 
where  the  mercy-seat  was  ;  that  is,  in  the  bosom  of  Christ. 

Now,  saith  the  holy  Ghost,  thus  to  hide,  to  cover,  to 
pardon  sin  by  Christ,  is  the  glory  of  God,  wherein  he  will 
be  exalted  and  admired,  and  for  which  he  will  be  praised. 
Give  him  this,  and  you  give  him  his  great  aim  and  design. 
Let  him  be  believed  in,  trusted  on,  as  God  in  Christ,  par- 
doning iniquity,  transgression,  and  sin,  so  reconciling  the 
world  to  himself,  and  manifesting  his  glorious  properties 
therein,  and  he  hath  his  end. 

Should  I  now  proceed  to  shew  what  God  hath  done,  what 
he  doth,  and  will  do,  to  set  up  his  glory,  it  wou'ld  make  it 
evident  indeed,  that  he  aimed  at  it.  His  eternal,  electing 
love  lies  at  the  bottom  of  this  design,  this  is  the  tendency 
of  it,  that  God  may  be  glorified  in  the  forgiveness  of  sin. 
The  sending  of  his  Son,  a  mystery  of  wisdom,  goodness,  and 
righteousness  past  finding  out,  with  all  that  by  his  authority 
and  commission  he  did,  suffered,  and  doth,  was  that  his  name 
might  be  glorified  in  this  thing.  Hath  the  new  covenant  of 
grace  any  other  end  ?  Did  not  God  on  purpose  propose, 
make,  and  establish  that  covenant  in  the  blood  of  his  Son, 
that  whereas  he  had  by  his  works  of  creation  and  providence, 
by  the  old  covenant  and  law,  giving  glory  to  himself  in  other 
respects,  he  might  by  this  glorify  himself  in  the  hiding  of 
iniquity?  The  dispensation  of  the  Spirit  for  the  conversion 
of  sinners,  with  all  the  mighty  works  ensuing  thereupon,  is 
to  the  same,  and  no  other  purpose.  Wherefore  doth  God 
exercise  patience,  forbearance,  long-suffering  towards  us, 
such  as  he  will  be  admired  for  to  eternity,  such  as  our  souls 
stand  amazed  to  think  of  ?  It  is  only  that  he  may  bring  about 
this  glory  of  his,  the  covering  of  iniquity,  and  pardoning 
of  sin. 


THE    STRENGTH    0 1<'    FAITH.  317 

Now  what  is  it,  that  on  our  part  is  required,  that  this 
great  design  of  God  for  his  glory  may  be  accomplished  in 
and  towards  us  ?  Is  it  not  our  believing,  and  steadfastness 
therein?  I  need  not  stay  to  manifest  it;  nor  yet  give  farther 
light  or  strength  to  our  inference  from  what  hath  been  spoken ; 
namely,  that  if  these  things  are  so,  then  our  believing  and 
steadfastness  therein  is  exceeding  acceptable  to  God. 

3.  For  the  last  demonstration  of  the  point  I  shall  add  the 
consideration  of  one  particular,  that  God  useth  in  the  pur- 
suit of  his  glory  before  mentioned,  and  that  is,  his  institu- 
tion and  command  of  preaching  the  gospel  to  all  nations,  and 
the  great  care  he  hath  taken  to  provide  instruments  for  the 
propagation  of  it,  and  promulgation  therein  of  the  word  of 
his  grace  ;  Matt,  xxviii.  19.  'Go  preach  the  gospel  to  all 
nations  :  to  every  creature  ;'  Mark  xvi.  15.  What  is  this 
gospel,  which  he  will  have  preached  and  declared?  Is  it  any 
thing  but  a  declaration  of  his  mind  and  will  concerning  his 
gracious  acceptation  of  believing,  and  steadfastness  therein? 
This  God  declares  of  his  purpose,  his  eternal,  unchangeable 
will,  that  there  is  by  his  appointment  an  infallible,  an  invio- 
lable connexion  between  believing  on  Jesus  Christ,  the  re- 
ceiving of  him,  and  the  everlasting  fruition  of  himself;  this 
he  declares  to  all,  but  his  purpose  to  bestow  faith  effectu- 
ally relates  only  to  some  :  they  '  believe  who  are  ordained  to 
eternal  life.'  But  this  purpose  of  his  will,  that  believing  in 
Christ  shall  have  the  end  mentioned,  righteousness  and  sal- 
vation in  the  enjoyment  of  himself,  concerns  all  alike.  Now 
to  what  end  hath  the  Lord  taken  care,  that  this  gospel  shall 
be  so  preached  and  declared,  and  that  to  the  consummation 
of  the  world,  but  that  indeed,  our  believing  is  acceptable  to 
him  ? 

But  I  shall  desist  from  the  pursuit  of  this  demonstration, 
wherein  so  many  things  offer  themselves  to  consideration,  as 
that  the  naming  of  them  must  needs  detain  me  longer  from 
my  principal  aim,  than  I  am  willing. 


318  THE    STRENGTfF    OF    FAITH. 


SERMON  VI. 

The  use  of  the  point  insisted  on  is  to  encourage  to  the  duty 
so  commended  and  exalted;  or  it  contains  motives  unto 
steadfastness  in  believing  the  promises.  Amongst  the 
many  that  are  usually  insisted  on  to  this  purpose,  I  shall 
choose  out  some  few  that  seem  to  be  most  effectual  there- 
unto. 

Use  1.  We  shall  begin  with  the  consideration  of  God 
himself,  even  the  Father,  and  that  declaration  of  his  love, 
kindness,  tenderness,  readiness,  and  willingness  to  receive 
poor  believers,  which  he  hath  made  of  himself  in  Christ 
Jesus.  According  as  our  apprehensions  are  of  him  and  his 
heart  towards  us,  so  v/ill  the  settlement  of  our  souls  in 
cleaving  to  him  by  believing  be.  We  are  amongst  men  free 
and  easy  with  them  whom  we  know  to  be  of  a  kind,  loving, 
compassionate  disposition ;  but  full  of  doubts,  fears,  and 
jealousies  when  we  have  to  deal  with  those  who  are  morose, 
peevish  and  froward.  Entertaining  hard  thoughts  of  God 
ends  perpetually  in  contrivances  to  fly,  and  keep  at  a  dis- 
tance from  him,  and  to  employ  ourselves  about  any  thing  in 
the  world,  rather  than  to  be  treating  and  conversing  with 
him.  What  delight  can  any  one  take  in  him,  whom  he  con- 
ceives to  be  always  furious,  wrathful,  ready  to  destroy?  Or 
what  comfortable  expectation  can  any  one  have  from  such 
a  one  ?  Consider  then  in  some  particulars  what  God  declares 
of  himself,  and  try  in  the  exercising  of  your  thoughts  thereon, 
whether  it  be  not  effectual  to  engage  your  hearts  to  stead- 
fastness in  believing  the  promises,  and  closing  with  the  Son 
of  his  love  tendered  in  them. 

(1.)  He  gives  us  his  name  for  our  support;  Isa.  1.  10. 
He  speaks  to  poor,  dejected,  bewildered,  fainting  sinners  : 
give  not  over,  let  not  go  your  hold,  though  you  be  in 
darkness  to  all  other  means  of  support  and  consolation,  yet 
*  trust  in  the  name  of  the  Lord.'  And,  saith  he,  in  case  you 
do  so,  this  '  name  shall  be  a  strong  tower  unto  you;'  Prov. 
xviii.  10.  And  what  this  name  of  God,  which  is  such  a 
stay  and  safe  defence  is,  is  declared  at  large,  Exod.  xxxiv. 
C,  7.     This  name  of  his,  is  that  glory  which  he  promised  to 


THE    STRENGTH    OF    FAITH.  319 

shew  to  Moses,  chap,  xxxiii.  to  be  known  by  this  name  is 
that  great  glory  of  God,  which  he  aims  to  be  exalted  in ; 
yea,  and  God  is  so  fully  known  by  his  name,  and  the  whole 
of  the  obedience  he  requireth  of  us  is  so  ordered  and  dis- 
posed in  the  revelation  thereof,  that  \vhen  our  Saviour  had 
made  him  and  his  whole  will  known  from  his  bosom,  he 
sums  up  his  whole  work  in  this:  *I  have  manifested  thy 
name  unto  the  men  which  thou  gavest  me  out  of  the  world  ;' 
John  xvii.  6.  The  manifestation  of  the  name  of  God  to  the 
elect,  was  the  great  work  of  Christ  on  the  earth,  as  he  was 
the  prophet  and  teacher  of  his  church.  He  declared  the 
name  of  God,  his  gracious,  loving,  tender  nature,' his  blessed 
properties  that  were  fit  to  encourage  poor  creatures  to  come 
to  him,  and  to  trust  in  him.  This  then  is  his  name  with 
whom  we  have  to  do  in  this  matter.  The  name  he  hath 
given  himself  for  us  to  know  him,  and  call  him  by,  that  we 
may  deal  with  him  as  such,  as  his  name  bespeaks  him  to  be. 
He  is  gracious,  loving,  ready  to  pity,  help,  receive  us,  de- 
lighting in  our  good,  rejoicing  in  our  approach  to  him. 
This  he  hath  proclaimed  of  himself,  this  his  only  Son  hath 
revealed  him  to  be.  He  is  not  called  Apollyon,  a  destroyer ; 
but  the  Saviour  of  men.  Who  would  not  venture  on  him, 
in  and  by  the  way  which  himself  hath  appointed  and  ap- 
proved? 

(2.)  As  is  his  name,  so  is  his  nature.  Saith  he  of  him- 
self, Isa.  xxvii.  4.  'Fury  is  not  in  me.'  He  speaks  with 
reference  to  his  church,  to  believers,  of  whom  we  are  speak- 
ing. There  is  no  such  thing  as  that  anger  and  wrath  in 
God  in  reference  to  thee,  whereof  thou  art  afraid.  Hast 
thou  had  hard  thoughts  of  him?  Hast  thou  nothing  but 
entertained  affrighting  reports  concerning  him,  as  thouo-h 
he  were  a  devouring  fire,  and  endless  burnings?  Be  not, 
saith  he,  mistaken,  *  fury  is  not  in  me.'  He  hath  not  one 
wrathful,  revengeful  thought  towards  thee.  No,  *  take  hold 
of  his  strength,  and  you  shall  have  peace ;'  ver.  5.  Nay, 
*  he  is  love,'  1  John  iv.  9.  16.  of  an  infinitely  loving  and 
tender  nature ;  all  love,  there  is  nothing  in  him  that  is  in- 
consistent with  love  itself.  We  see  how  a  little  love,  that 
is  but  a  weak  affection  in  the  nature  of  a  man,  will  carry  a 
tender  father  towards  a  child.  How  did  it  melt,  soften,  re- 
concile the  father  of  the  prodigal  in  the  parable?  '  Oh,  my 


320         THE  STRENGTH  OF  FAITH. 

son  Absalom,  [would  to  God  I  had  died  for  thee !'  saith 
David,  a  poor  father  in  distress  for  the  death  of  a  rebellious 
child.  How  will  a  child  bear  himself  above  dread  and  ter- 
ror, under  many  miscarriages,  upon  the  account  of  the  love 
of  a  tender  father?  What  then  shall  we  say,  or  think  of  him, 
who  is  love  in  the  abstract,  whose  nature  is  love  ?  May  we 
not  conclude,  that  certainly  he  '  is  merciful,  gracious,  slow 
to  anger,  and  great  in  mercy,'  as  the  psalmist  speaks,  Psal. 
ciii.  8.  According  as  we  are  by  degrees  led  into  an  ac- 
quaintance with  God  in  his  properties  (for  we  are  led  into 
it  by  degrees  and  steps,  not  being  able  at  once  to  bear  all 
the  glory  which  he  is  pleased  here  to  shine  upon  us  with), 
so  are  we  amazed  with  his  several  excellencies.  Expe- 
riences of  any  property  of  God  as  engaged  in  Christ,  and 
exercising  itself  for  our  good,  is  greatly  conquering  to  the 
soul :  but  none  so  much  as  this,  his  being  love,  and  ready 
to  forgive  on  that  account.  Such  is  the  frame  of  the  church, 
Micah  vii.  18.  'Who  is  a  God  like  unto  thee,  that  pardoneth 
iniquity,  and  passeth  by  transgression?'  Can  it  enter  into 
the  heart  of  man?  Oh,  who  is  like  to  him  ?  Is  it  possible  he 
should  be  thus  to  sinners?  This  discovery  overwhelms  the 
soul,  and  strengthens  it  in  faith  and  trust  in  him. 

There  is  ^  general  compassion  in  God,  by  which  he  pro- 
ceeds in  the  dispensation  of  his  providence,  that  is  too  hard 
for  the  apprehensions  of  men,  when  they  come  to  be  con- 
cerned in  it.  Poor  Jonah  was  angry  that  he  was  so  merciful ; 
chap.  iv.  2.  *  I  knew  that  thou  wast  not  one  for  me  to  deal 
with,  thou  art  so  gracious  and  merciful,  slow  to  anger,  of 
such  kindness,  and  repentest  thee  of  the  evil,'  that  it  is  not 
for  me  with  any  credit  or  reputation  to  be  engaged  and  em- 
ployed in  thy  work  and  service.  And  if  God  be  thus  full  of 
compassion  to  the  world,  which  to-day  is,  and  to-morrow 
shall  be  cast  into  the  fire ;  is  he  not  much  more  loving  and 
tender  unto  you?  '  O,  ye  of  little  faith!'  Suit  then  the 
thoughts  of  your  hearts  in  your  dealing  with  God  to  this 
revelation,  which  he  hath  made  of  his  own  nature.  He  is 
good,  love  and  kindness  itself,  fury  is  not  in  him,  he  is  ready 
to  forgive,  accept,  embrace.     And, 

(3.)  According  to  his  name  and  nature,  so  are  his  deal- 
ings with  us,  and  his  actings  towards  us.  From  him  who  is 
so  called,  so  disposed,  we  may  expect  that  what  he  doth  in 


THt    STRENGTH     OF     FAITH.  321 

a  suitableness  thereunto,  he  will  do  with  great  readiness  and 
cheerfulness,  that  so  he  may  answer  his  name,  and  express 
his  nature.  Kow  then  will  he  shew  and  manifest  these 
things?  See  Isa.  Iv.  7.  'He  will  have  mercy:'  he  is  love, 
'  he  will  have  mercy ;'  yea,  '  he  will  abundantly  pardon :' 
But  how  will  he  do  it?  ver.  8.  Alas!  you  cannot  think 
how :  *  His  thoughts  are  not  as  your  thoughts.'  You  have 
poor,  low,  mean  thoughts  of  God's  way  of  pardoning,  you 
can  by  no  means  reach  to  it  or  comprehend  it :  raise  your 
apprehensions  to  the  utmost,  yet  you  come  not  near  it; 
ver.  9.  *  As  the  heavens  are  higher  than  the  earth ;  so  are 
my  ways  higher  than  your  ways,  and  my  thoughts  than  your 
thoughts.'  But  doth  not  God  then  pardon  as  we  do  ?  come 
hardly  to  it,  through  many  persuasions,  and  at  length  do  it 
iKiov  oEKovTi  7£  ^v/jLi^i, '  with  an  unwilling  kind  of  willingness,' 
that  ingenuous  spirits  had  almost  as  willingly  have  our 
wrath,  as  our  pardon?  No  such  thing.  What  he  doth  he 
doth  with  his  whole  heart,  and  his  whole  soul,  Jer.  xxxii.  41 . 
and  rejoices  in  the  doing  of  it;  Zeph.  iii.  17.  '  He  will  have 
mercy,  he  will  abundantly  pardon ;'  he  will  do  it  with  his 
whole  soul ;  he  will  rejoice  in  his  so  doing,  and  rest  in  his 
love.  I  know  not  what  we  can  desire  more  to  assure  us  of 
free  acceptance  with  him.  You  will  say  perhaps,  that  this 
is  but  sometimes ;  and  it  is  well  if  we  can  come  nigh  him 
in  that  season.  Nay,  but  he  is  acting  herein  suitably  to  his 
name  and  nature,  his  whole  soul,  and  his  whole  heart  is  in 
it;  and  therefore  he  will  take  a  course  for  the  accomplishing 
of  it;  Isa.  xxx.  18.  He  will  '  wait  to  be  gracious  ;'  his  heart 
is  set  upon  it,  and  he  will  take  advantage  to  accomplish  his 
desire  and  design.  And  if  our  stubbornness  and  folly  be 
such  as  to  be  ready  to  wear  out  his  patience,  to  make  him 
weary,  as  he  complains,  Isa.  xliii.  24.  and  to  cause  him  to 
serve  beyond  the  limits  of  his  patience;  he  will  be  exalted, 
take  to  himself  his  great  power  for  the  removal  of  our  stub- 
bornness, that  he  may  be  merciful  unto  us  :  one  way  or 
other  he  will  accomplish  the  desire  of  his  heart,  the  design 
of  his  grace. 

For  the  farther  clearing  of  this  truth,  take  along  with  you 
these  few  considerations  of  God's  dealing  with  us,  and  his 
condescension  therein,  that  he  may  act  suitably  to  his  owix 
nature  and  name. 

VOL.  XV.  T 


322  THK     sTREiVGTH     OF     FAITH. 

[1.]  His  comparing  himself  to  creatures  of  the  most 
tender  and  boundless  affection;  Isa.  xlix.  15,  16.  This  is 
as  high  as  we  can  go.  The  affection  of  a  mother  to  a  suck- 
ing child,  the  child  of  her  womb,  is  the  utmost  instance 
that  we  can  give  of  love,  tenderness,  and  affection.  This, 
says  God,  you  cannot  think,  you  ought  not  to  imagine,  that 
a  tender,  loving  mother  should  not  have  compassion  on  '  a 
sucking  child,  the  son  of  her  womb.'  Things  will  act  ac- 
cording to  their  natures,  even  tigers  love  their  own  offspring. 
And  shall  '  a  woman  forget  her  sucking  child  ?'  But  yet, 
saith  God,  raise  up  your  apprehensions  to  this,  take  it  for 
granted  that  she  may  do  so,  which  yet  without  offering 
violence  to  nature  cannot  be  imagined,  '  yet  I  will  not  forget 
you.'  This  will  not  reach  my  love,  my  affection.  Were  we 
as  secure  of  the  love  of  God  to  us,  as  we  are  of  the  love  of  a 
good  gracious  mother  to  her  sucking  child,  whom  we  see 
embracing  of  it,  and  rejoicing  over  it  all  the  day  long,  we 
would  think  our  estate  very  comfortable  and  secure.  But 
alas  !  what  is  this  to  the  love  of  God  to  the  meanest  saint  on 
the  earth  ?  What  is  a  drop  to  the  ocean  ?  What  is  a  little 
dying,  decaying  affection,  to  an  infiniteness,  an  eternity  of 
love?  See  the  working  of  this  love  in  God,  Hos.  xi.  8,  9. 
Jer.  xxxi.  20. 

[2.]  His  condescension  to  entreat  us  that  it  may  be  so, 
that  he  may  exercise  pity,  pardon,  goodness,  kindness, 
mercy  towards  us.  He  is  so  full,  that  he  is,  as  it  were, 
pained  until  he  can  get  us  to  himself,  that  he  may  commu- 
nicate of  his  love  unto  us.  '  We  pray  you,'  says  the  apostle, 
*  in  Christ's  stead,  as  if  God  by  us  did  beseech  you.'  What 
to  do  ?  What  is  he  so  earnest  about  ?  What  would  God  have 
of  us?  Some  great  thing,  some  difficult  service  assuredly. 
No,  says  he,  but '  be  reconciled  to  God  ;'  2  Cor.  v.  20.  Says 
God,  O,  ye  sons  of  men,  '  why  will  you  die  ?'  I  beseech  you, 
be  friends  with  me,  let  us  agree,  accept  of  the  atonement. 
I  have  love  for  you,  take  mercy,  take  pardon,  do  not  destroy 
your  own  souls.  *  This  is  the  rest  wherewith  you  may  cause 
the  weary  to  rest,  and  this  is  the  refreshing;'  Isa.  xxviii.  12. 
Remember  how  the  Scripture  abounds  with  exhortations  and 
entreaties  to  this  purpose. 

[3.]  In  condescension  to  our  weakness,  he  hath  added 
his  oath  to  this  purpose.     Will  we  not  yet  believe  him? 


THE    STRENGTH    OF     FAITH.  323 

Will  we  not  yet  venture  upon  him?  Are  we  afraid  that  if 
we  put  ourselves  upon  him,  into  his  hand,  he  will  kill  us,  we 
shall  die?  He  gives  us  this  last  possible  relief  against  such 
misgiving  thoughts.  Swear  unto  me  that  I  shall  not  die, 
is  the  utmost  that  any  one  requires,  when  with  the  greatest 
ground  of  mistrust  he  gives  up  himself  to  him  that  is  migh- 
tier than  he.  Now,  *  as  I  live,  saith  the  Lord,  I  would  not 
the  death  of  a  sinner;'  Ezek.  xxxiii.  11.  Methinks  this 
should  put  an  end  to  all  strife.  We  have  his  promise  and 
oath,  Heb.  vi.  18.  and  what  would  we  have  more  ?  He  is  of 
an  infinite,  loving,  and  tender  nature,  he  entreats  us  to  come 
to  him,  and  swears  we  shall  not  suffer  by  our  so  doing.  In- 
numerable other  instances  of  the  like  kind  might  be  given. 
to  evidence  the  actings  of  God  towards  us  to  be  suitable  to 
his  name  and  nature  before  insisted  on. 

Now  the  end  aimed  at,  as  you  know,  in  these  considera- 
tions, is  by  them  to  encourage  our  hearts  in  the  belief  of  the 
promises.     It  is  God  with  whom  therein  we  have  lo  do. 
The  things  we  receive  by  our  believing  are  excellent,  desir- 
able, what  alone  we  want,  and^which  will  do  us  good  to  eter- 
nity.    The  difficulties  of  believing  arise  from  our  unworthi- 
ness,  and  the  terror  of  him  with  whom  we  have  to  do.     To 
disentangle  our  souls  from  under  the  power  of  such  fears 
and  considerations,  this  in  the  first  place  is  proposed,  the  ten- 
der, gracious,  loving  nature  of  him,  with  whom  herein  we 
have  to  do.     Fill  your  hearts  then  with  such  thoughts  of 
God  as  these,  exercise  your  minds  with  such  apprehensions 
of  him:  the  psalmist  tells  you  what  will  be  the  issue  of  it, 
Psal.  ix.  10.  'They  that  know  thy  name, will  put  their  trust 
in  thee ;'  establishment  in  believing  will  ensue.     If  we  know 
the  name  of  God,  as  by  himself  revealed,  know  the  love  and 
kindness  wrapped  up  therein,  we  cannot  but  trust  him.     Let 
us  be  always  thinking  of  God,  with  a  clear  persuasion  that 
so  it  is,  that  he  is  gracious,  loving,  ready  to  receive  us,  de- 
lighting, rejoicing  to  embrace  us,  to  do  us  good,  to  give  us 
mercy  and  glory,  whatever  he  hath  promised  in  Christ;  and 
it  will  exceedingly  tend  to  the  establishment  of  our  hearts. 

But  now  concerning  the  things  that  have  been  spoken, 
great  caution  is  to  be  used.  It  is  not  a  general  notion  of  the 
nature  of  God  that  I  have  been  insisting  on  ;  but  the  good- 
ness and  love  of  God  to  his  in  Christ  .lesus.     Wherefore, 


324  THE  STRKNGTH  OF  FAITH. 

farther  to  clear  this  whole  business,  and  that  a  sure  foun- 
dation may  be  laid  of  this  great  thing,  I  desire  to  add  the 
following  observations. 

1st.  I  acknowledge  that  all  that  can  be  said,  by  all  or 
any  of  the  sons  of  men,  concerning  the  goodness,  loveliness, 
kindness  of  God  in  his  own  blessed  nature,  is  inconceivably, 
infinitely  below  what  it  is  in  itself.  What  a  little  portion 
is  it  that  we  all  know  of  his  goodness  ?  Though  we  have  all 
his  works  and  his  whole  word  to  teach  us  ;  yet  as  we  have 
no  affections  large  enough  to  entertain  it,  so  no  faculty  to 
receive  or  apprehend  it.  Admiration,  which  is  the  soul's 
'  nonplus,'  its  doing  it  knows  not  what,  the  winding  of  it  up 
until  it  stands  still,  ready  to  break,  is  all  that  we  can  arrive 
unto  in  the  consideration  hereof.  His  excellencies  and  per- 
fections in  this  kind  are  sufficient,  superabundant  for  the 
engagement  of  the  love  and  obedience  of  all  rational  crea- 
tures; and  when  they  can  go  no  farther,  they  may  with  the 
psalmist  call  in  all  their  fellow-creatures  to  the  work.  Nor 
can  any  man  exercise  himself  in  a  more  noble  contemplation, 
than  that  of  the  beauty  and  loveliness  of  God.  '  How  great  is 
his  goodness!  How  great  is  his  beauty!'  They  who  have 
nothing  but  horrid,  harsh  apprehensions  of  the  nature  of  God, 
that  he  is  insupportably  severe  and  wrathful,  know  him  not. 
To  have  thoughts  of  him  as  cruel  and  sanguinary,  to  make  use 
of  his  greatness  and  infinite  excellencies  only  to  frighten,  ter- 
rify, and  destroy  the  work  of  his  hands,  who  is  good,  and  doth 
good,  who  made  all  things  good,  in  beauty  and  order,  and 
who  loves  all  the  things  he  hath  made,  who  hath  filled  all 
that  we  see,  or  can  think  on,  with  the  fruits  of  his  goodness, 
is  unreasonable,  unjust,  and  wicked.  Consider  God  and 
his  works  together  as  he  made  them,  and  in  the  order  by  him 
assigned  to  them  ;  there  is  nothing  in  his  nature  towards 
you  but  kindness,  benignity,  goodness,  power  exerted  to 
continue  to  you  the  goodness  first  imparted,  grace  and 
bounty  in  daily,  continual  additions  of  more. 

But  alas !  they  are  sinners  of  whom  we  speak.  It  is 
true,  in  God,  as  he  is  by  nature,  there  is  an  abundant  excel- 
lency and  beauty,  a  ravishing  goodness  and  love  for  the  en- 
dearing of  his  creatures,  as  he  made  them,  they  could  desire 
no  more;  the  not  loving  him  above  all  for  his  loveliness,  for 
the  suitableness  of  his  excellencies  to  bind  their  hearXs  to 


THE    STRENGTH    OF    FAITH.  325 

him  as  their  chiefest  and  only  good,  was  the  sin  of  some  of 
them:  but  now  the  whole  state  of  things  is  changed,  upon 
a  supposition  of  the  entrance  of  sin.     God  indeed  is  not 
changed,  his  excellencies  and  perfections  are  the  same  from 
eternity  to  eternity;  but  the  creature  is  changed;  and  what 
was  desirable  and  amiable  before  to  him,  ceases  to  be  so  to 
him,  though  it  continue  to  be  so  in  itself.     He  who  whilst 
he  stood  in  the  law  of  his  creation  had  boldness  with  God, 
was  neither  afraid  nor  ashamed,  after  he  had  sinned  trem- 
bled at  the  hearing  of  his  voice,  yea,  endeavoured  to  part 
with  him  for  ever,  and   to  hide  himself  from  him.     What 
property  of  God  was  more  endearing  to  his  creatures  than 
his  holiness?  How  is  he  glorious,  lovely,  desirable  above  all 
to  them  who  abide  in  his  image  and  likeness  ?    But  as  for 
sinners,   they  cannot  serve  him,   because  of  his  holiness  ; 
Josh.  xxiv.  19.  In  the  revelation  of  God  to  sinners,  together 
with  the  discovery  of  the  excellencies  before  mentioned,  of 
his  goodness,  kindness,  graciousness  ;  there  is  also  a  vision 
given  of  his  justice,  wrath,  anger,  severity,  and  indignation 
against  sin.     These  unconquerably  interpose  between  the 
sinner  and  all  emanations  and  fruits  of  goodness  and  love. 
Whence,  instead  of  being  endeared  to  God,  their  contrivance 
is  that  of  Micah  vi.  7,  8.  and  upon  a  conviction  of  the  suc- 
cesslessness    of   any  such  attempts,   they  cry  out,    *  Who 
amongst  us    shall    dwell  with   everlasting  burnings  V    Isa. 
xxxiii.  14.  A  desire  to  avoid  him  to  all  eternity  is  all  that  a 
sinner's  most  choice  consideration  of  God,  in  his  own  es- 
sential excellencies,  can  lead  him  to.     For  who  will  set  the 
thorns  in  battle  against  him?    Who  will  bring  the  stubble 
that  is  fully  dry  to  a  consuming  fire?    And  therefore  it  is, 
that  those  who  propose  general  grace  from  a  natural  good- 
ness in  God,  as  a  ground  of  consolation  to  sinners,  when 
they  come  to  answer  that  objection.  Yea,  but  God  is  just, 
as  well  as  merciful;  do,  with  many  good  words,  take  away 
with  one  hand  just  as  much  as  they  give  with  the  other. 
Apprehend,  say  they,  God's  gracious  nature,  he  is  good  to 
all,  trust  upon  it,  believe  not  them  that  say  otherwise.     But 
he  is  just  also,  and  will  not  let  any  sin  go  unpunished,  and 
therefore  cannot  but  punish  sin  according  to  its  demerit. 
Where   is    now    the   consolation   spoken    of?      Wherefore 
observe, 


326  THE    STRENGTH    OF    FAITH. 

2dly.  That  since  the  entrance  of  sin,  there  is  no  appre- 
hension, I  mean  for  sinners,  of  a  goodness,  love,  and  kind- 
ness in  God,  as  flowing  from  his  natural  properties,  but 
upon  an  account  of  the  interposition  of  his  sovereign  will 
and  pleasure.  It  is  most  false,  which  by  some  is  said,  that 
special  grace  flows  from  that  which  they  call  general  grace, 
and  special  mercy  from  general  mercy.  There  is  a  whole 
nest  of  mistakes  in  that  conception.  God's  sovereign,  dis- 
tinguishing will  is  the  fountain  of  all  special  grace  and 
mercy.  *  1  will,'  saith  he,  '  cause  all  my  glory  to  pass  be- 
fore thee ;'  and  *  I  will  have  mercy  on  whom  I  will  have 
mercy;'  Exod.xxxiii.  19.  Rom.  ix.  15.  Here  is  the  fountain 
of  mercy,  even  the  will  of  God.  He  is  of  a  merciful  and 
gracious  nature,  but  dispenses  mercy  and  grace  by  his  so- 
vereign will.  It  is  electing  love  that  is  at  the  bottom  of  all 
special  grace,  all  special  kindness;  whence  'the  election 
obtains,  when  the  rest  are  hardened;'  Rom.  xi.  7.  He 
'  blesseth  us  with  spiritual  blessings,  according  as  he  hath 
chosen  us  ;'  Eph.  i.  3,  4.  God  having  made  all  things  good, 
and  imparted  of  the  fruits  of  his  goodness  to  them,  might 
without  the  least  injury  to,  or  restraint  of,  his  own  goodness, 
have  given  over  all  them  who  sinned,  and  came  short  of  his 
glory,  to  an  everlasting  separation  from  him.  That  he  deals 
otherwise  with  any  of  them,  is  not  from  any  propensity  in 
his  nature  and  goodness  towards  their  relief,  but  from  his 
sovereign,  wise,  gracious  will,  wherein  he  most  freely  pur- 
posed in  himself  to  do  them  good  by  Christ ;  Eph.  i.  9. 

This  I  say  then,  all  considerations  of  the  goodness  and 
mercifulness  of  the  nature  of  God,  and  of  general  grace  on 
that  account,  are  so  balanced  in  the  soul  of  a  sinner  by 
those  of  his  justice  and  severity,  so  weakened  by  the  ex- 
perience all  men  have  of  the  not  exerting  those  properties 
eflfectually  for  the  good  of  all  that  are  pretended  to  have  a 
right  thereunto,  that  they  are  no  ground,  as  so  considered, 
of  consolation  to  sinners.  And  if  anyone  should  venture 
to  draw  nigh  unto  God,  on  the  account  of  such  general 
grace,  he  would  meet  the  sword  of  justice  before  he  would 
lay  hold  upon  him.     So  that, 

3dly.  Where  there  is  mention  in  the  Scripture  made  of 
the  goodness  of  God,  by  which  he  reveals  himself  to  be  love, 
to  be  gracious,  and  tender,  it  is  not  upon   the  general  ac- 


THE    STRENGTH    OF    FAITH.  327 

count  of  his  perfections  considered  in  himself,  but  on  the 
new  and  special  account  of  the  free  engagement  of  his  at- 
tributes in  Christ,  with  regard  to  his  elect.  Such  expres- 
sions as  far  as  they  have  a  spiritual  tendency,  and  are  not 
restrained  to  the  law  of  providence,  belong  to  the  covenant 
of  grace,  and  God  manifested  in  Christ.  And  this  is  that 
which  is  intended  by  our  divines,  who  say,  that  it  is  not 
naturally  from  the  goodness  of  God,  that  he  doth  good  to 
sinners,  but  from  his  gracious  will.  For  were  it  not  for  that, 
all  communications  of  the  other  unto  sinners  would  be  ever- 
lastingly shut  up. 

This  then  is  that  which  we  are  to  close  withal ;  the 
gracious  nature  of  God,  even  the  Father,  as  manifested  in 
Christ,  on  the  ground  of  the  atonement  made  for  sin.  This 
is  he  whom  the  poor  weak  believer  hath  to  [do  withal.  This 
is  he  who  invites  us  to  the  acceptation  of  Christ  in  the  pro- 
mises :  he  with  whom  we  have  principally  to  do  in  all  this 
affair.  He  is  love,  ready,  willing  to  receive  and  embrace 
those  who  come  to  him  by  Christ.  Be  convinced  of  his 
good  will  and  kindness,  his  patience  to  us-ward,  and  we 
cannot  but  be  established  in  closing  with  his  faithfulness  in 
his  promises. 

4thly.  Observe  who  it  is  of  whom  I  am  speaking.  It  is 
believers,  those  who  are  interested  in  God  by  Christ.  Let 
others  then,  such  as  are  not  so,  take  heed  lest  they  abuse 
and  wrest  the  doctrine  of  the  grace  of  God  to  their  own  de- 
struction. I  know  nothing  is  more  common  with  men  of 
vain  and  light  spirits,  formalists,  yea,  and  open  presumptu- 
ous sinners,  than  to  say  and  think  God  is  merciful ;  there  is 
yet  good  hopes  on  that  account,  he  made  not  men  to  damn 
them,  and  whatever  preachers  say,  it  will,  at  least  it  may,  be 
well  with  us  at  last.  But,  poor  creatures !  even  this  God, 
of  whom  we  have  been  speaking,  *  is  a  consuming  fire :  a 
God  of  purer  eyes  than  to  behold  iniquity:'  a  God  that  will 
not  let  the  least  sin  go  unpunished.  And  the  greater  is  his 
love,  his  goodness,  his  condescension  to  those  who  come  in 
unto  him  upon  his  own  terms  by  Christ;  the  greater  will  be 
his  wrath  and  indignation  against  those  who  refuse  his  ten- 
der of  love  in  his  own  way,  and  yet  '  add  drunkenness  to 
thirst,  and  say  they  shall  have  peace,  though  they  walk  in 
the  imaginations  of  their  own  hearts.' 


328  THE    STRENGTH    OF    FAITH. 

Use  2.  Let  a  second  motive  be  taken  from  the  excel- 
lencies of  the  Lord  Jesus  Christ,  whom  by  believing  we  do 
close  with  and  receive.  Now  the  excellencies  of  his  person 
are  such,  as  not  only  may  engage  us  to  come  to  him  to  attain 
them ;  but  they  are  all  suited  to  encourage  us  in  our  coming, 
to  support  us,  and  make  us  steadfast  in  our  believing.* 

Use  3.  We  may  likewise  to  the  same  purpose  consider 
the  promises  of  God,  wherein  both  his  love,  and  the  excel- 
lency and  suitableness  of  the  Lord  Jesus  Christ  are  signally 
and  eminently  expressed.  Many  things  to  very  good  pur- 
pose are  usually  spoken  of  the  promises,  their  nature,  sta- 
bility, preciousness,  efficacy,  centring  all  in  one  covenant; 
their  confirmation  in  Christ  is  usually  insisted  on,  being 
those  in  particular  which  the  soul  in  believing  closes  withal. 
I  shall  at  present  pitch  on  these  two  things. 

(1.)  The  infinite  condescension  the  Lord  useth  in  them, 
for  the  obviating  all  the  objections  and  fears  of  our  unbe- 
lieving hearts. 

(2.)  The  manifestation  of  his  wisdom  and  love  in  suiting 
them  to  the  most  pressing  wants,  troubles,  disquietments, 
and  fears  of  our  souls,  that  we  must  needs  see  his  intend- 
ment in  them  to  do  us  good. 

(1.)  The  first  of  these  might  be  evinced  by  sundry  sorts 
of  instances.  I  shall  insist  on  one  only,  and  that  is  the  un- 
expected relief  that  is  laid  up  in  them  for  us,  exhibiting 
grace  and  mercy,  when  any  thing  in  the  world  might  rather 
be  looked  for.  This,  with  the  use  of  it,  I  shall  manifest  by 
an  induction  of  some  particular  promises  which  are  gene- 
rally known  to  all. 

Isa.  xliii.  22 — 26.  Here  are  persons  guilty  of  sundry  sin- 
ful follies.  The  Lord  chargeth  them  home  upon  their  con- 
sciences to  their  trouble  and  disquietment;  he  makes  them 
go  with  wounds  and  blows  upon  that  account.  They  had 
neglected  his  worship,  and  not  called  oh  his  name.  -And 
whereas  they  could  not  utterly  cast  off  all  performance  of 
duties,  yet  what  they  did  abide  in  the  performance  of,  was 
exceeding  burdensome  to  them ;  they  were  weary  of  it,  yea, 
weary  of  God  therein;  and  of  all  spiritual  communion  and 
converse  witii  him  :  '  Thou  hast  been  weary  of  me.'     Their 

'  upon  this   bead,  in   it&  severdl   branciic?,   see   his  book,  Of  Comiminion  witli 
God.    Work?,   vol.  x.  pp.  72 — 96. 


THE    STRKNGTH    OF     FAITH.  329 

convictions  compelled  them  to  do  God  some  service;  but 
it  was,  as  we  say,  a  death  to  them;  they  were  weary  of  it; 
and  most  things,  either  as  to  the  matter  or  manner  that  God 
required,  they  utterly  neglected.  What  then  says  God  of 
himself  in  reference  to  this  state  of  theirs  ?  Notwithstanding 
all  my  patience,  '  thou  hast  made  me  weary  of  thee ;'  like 
one  that  hath  a  hard  service,  that  cannot  abide  in  it;  it  is  a 
bondage,  says  God,  for  me  to  have  any  thing  to  do  with 
thee.  Suppose  we  now  a  poor  soul,  fully  convinced,  that 
thus  is  the  state  and  condition  with  him ;  so  powerful  is  his 
unbelief  and  corruption,  that  he  is  weary  of  God  and  his 
ways ;  it  may  be  he  would  faintly  have  it  otherwise,  and 
therefore  binds  himself  to  the  performance  of  duties,  if  so 
be  that  God  thereby  may  be  flattered:  but  withal  because 
of  his  innumerable  follies,  God  also  is  weary  of  him ;  that 
he  can  bear  the  bondage  of  him  no  longer;  he  is  'weary  of 
serving.'  What  can  such  a  one  conclude  with  himself,  but 
that  everlasting  separation  from  God,  will  be  the  close  of 
this  dispensation?  He  is  weary  of  God,  and  God  is  weary 
of  him ;  surely  then  they  must  part,  and  that  for  ever.  What 
remedy  is  there,  or  can  there  be?  Poor  soul  lie  down  in 
darkness. 

But  see  now  what  God  says  in  this  case,  and  what  an 
vuiexpected  condescension  there  is  in  the  word  of  promise. 
Is  it.  Be  gone?  Take  a  bill  of  divorce?  Take  thine  own 
course,  and  I  will  take  mine  against  thee?  No,  says  God, 
this  is  an  estate  and  condition  whereof  '  I  am  weary,'  and 
'  thou  art  weary;'  I  am  weary  of  thy  multiplying  the  guilt 
of  sin  ;  thou  art  wearied  in  serving  the  power  of  thy  sin  ;  I 
will  put  an  end  to  this  state  of  things,  we  will  have  peace 
again  between  us  :  '  I  will  blot  out  thy  sins,  and  remember 
thine  iniquities  no  more:  I,  even  I,  will  do  it.'  He  redou- 
bles the  word  passionately,  emphatically  to  call  to  mind 
who  he  is,  with  whom  in  this  condition  we  have  to  do:  'I, 
even  I,'  who  am  God  and  not  man  ;  I  whose  thoughts  are  not 
as  your  thoughts ;  I  who  am  great  in  mercy,  and  who  will 
abundantly  pardon;  I  will  do  it. 

Yea,  butsaith  the  poor  convinced  soul,  Iknovv  no  reason 
why  thou  shouldst  do  so,  I  cannot  believe  it;  for  I  know 
not  upon  what  account  1  should  be  so  dealt  withal.  Says 
God,  I  know  full  well  that  there  i.>  nothing  in  thee,  upon  the 


330  THE    STRENGTH    OF    FAITH. 

account  whereof  I  should  thus  deal  with  thee;  there  is 
nothing  in  thee,  but  for  what  thou  deservest  to  be  everlast- 
ingly cut  off;  but  quiet  thy  heart,  I  will  do  it  'for  my  own 
sake.'  I  have  deeper  engagements  on  my  own  account  for 
this,  than  thou  canst  look  into. 

Doubtless  such  a  word  as  this  coming  in,  when  God 
and  the  soul  are  at  the  point  of  giving  over  and  parting  fel- 
lowship ;  when  the  soul  is  ready  to  do  so  indeed,  and  hath 
great  cause  to  think  that  God  will  be  first  therein  ;  then, 
contrary  to  all  expectation,  and  above  all  hopes,  must 
needs  constrain  it  to  cry  out,  as  Thomas  upon  sight  of  the 
wounds  of  Christ,  *  My  Lord  and  my  God.'  Let  the  soul 
that  cannot  get  itself  unto  any  steadfastness  in  closing  with 
Christ  in  the  promises;  that  staggers,  and  is  tossed  to  and 
fro,  between  hopes  and  fears,  being  filled  with  a  sense  of  sin 
and  unworthiness,  dwell  a  while  upon  the  consideration  of 
this  unexpected  surprisal,  and  give  up  itself  to  the  power 
of  it. 

Isa.  Ivii.  17,  18.  gives  me  another  instance  to  the  same 
purpose.  This  seems  to  be  the  description  of  a  man  totally 
rejected  of  God,  The  most  dejected  sinner  can  hardly  make 
a  more  deplorable  description  of  his  condition,  though  ready 
enough  to  speak  all  the  evil  of  himself,  that  he  can  think  of. 
Let  us  see  how  things  are  disposed.  There  is  an  iniquity 
found  in  him  and  upon  him,  that  the  soul  of  God  abhors. 
In  this  evil  there  is  a  continuance,  until  God  manifest  him- 
self to  take  notice  of  it,  and  to  be  provoked  with  it :  '  I  was 
wroth,'  saith  God,  and  took  a  course  to  let  him  know  so ; 
'  I  laid  my  hand  upon  him  and  smote  him,'  in  some  outward 
dispensation,  that  he  could  not  but  take  notice  that  *  I  was 
wroth.'  Upon  this  smiting  it  may  be  he  begins  to  seek  and 
pray,  but  I  am  not  found  of  him :  '  I  hid  me,'  I  let  him  pray, 
but  took  no  notice  of  him,  but  hid  myself  in  wrath.  Surely 
this  will  do,  he  will  now  leave  his  iniquity  and  return  to 
me.  Nay,  saith  God,  he  grows  worse  than  ever,  neglecting 
my  smiting,  hiding,  wrath :  *  He  goes  on  frowardly  in  the 
ways  of  his  own  heart.' 

God  had  appointed  in  the  law,  that  when  a  son  was  re- 
bellious against  his  parents,  and  grown  incorrigible  therein, 
he  should  be  '  stoned  with  stones.'  What  shall  be  done 
then  with  this  person,  who  is   thus  incorrigible  under  the 


THE  STRENGTH  OF  FAITH.         331 

hand  of  God  ?  Says  God,  '  I  have  seen  his  ways,'  it  will  not 
be  better.  Shall  I  destroy  him,  consume  him,  make  him  as 
Admah  and  Zeboini  ?  Ah !  '  my  bowels  are  turned  in  me, 
my  repentings  are  kindled  together :  I  will  heal  him.'  If  he 
goes  on  thus,  and  no  outward  means  will  do  him  good,  he 
must  perish  ;  but '  I  will  heal  him.'  He  wounded  his  soul, 
1  also  wounded  him  in  the  blows  I  gave  him,  when  1  was 
wroth.  '  Is  he  not  my  dear  child  ?  Since  I  spake  against 
him,  I  do  earnestly  remember  him  still ;  therefore  my  bowels 
are  troubled  for  him,  I  will  surely  have  mercy  on  him  ;'  Jer. 
xxxi.  20.  He  shall  have  wine  and  oil,  grace  and  pardon  for 
all  his  wounds.  But  alas  !  he  is  not  able  to  go  one  step  in 
God's  ways,  he  is  so  wonted  to  his  own.  Leave  that  to  me, 
saith  God, '  1  will  lead  him  ;'  I  will  give  him  strength,  guid- 
ance, and  direction  to  go  in  my  way.  '  I  will  lead  him,  yea 
and  give  him  comfort'  also. 

Now  if  any  one  cannot  in  some  measure  bring  his  con- 
dition within  the  verge  and  compass  of  this  promise,  it  is 
hard  with  him  indeed.  And  as  I  know  the  necessity  of  that 
duty  and  usefulness  of  searching  our  hearts  for  the  fruits  of 
the  Spirit  in  us,  whereby  we  are  made  meet  for  communion 
with  God,  which  are  all  evidences  of  our  acceptance  with 
God,  and  pardon  of  sin  thereon;  so,  I  dare  say,  these  are 
promises  that  will  sufficiently  warrant  a  perplexed  soul  to 
close  with  Christ,  as  tendered  from  the  love  of  the  Father, 
even  when  it  can  find  in  itself  no  other  qualifications  or  con- 
ditions, but  only  such  as  render  it  every  way  unworthy  to 
be  accepted.  We  do  not  say  to  a  poor,  naked,  hungry,  har- 
bourless  man.  Go  get  thee  clothes,  get  thee  food,  get  thee 
a  habitation,  and  then  I  will  give  thee  an  alms  :  no,  but 
because  thou  wantest  all  these,  tlierefore  I  will  give  thee  an 
alms.  Because  thou  art  poor,  blind,  polluted,  guilty,  sinful, 
I  will  give  thee  mercy,  says  God. 

Yea,  but  at  least  a  man's  sense  of  his  state  and  condition, 
with  his  acknowledgment  of  it,  is  needful  to  precede  his  clos- 
ing with  the  promise.  It  is  so,  as  to  his  receiving  of  it,  this 
oftentimes  being  the  fruit  and  work  of  the  promise  as  given 
itself.  But  as  to  the  tender  of  the  promise,  and  Christ  in 
the  promise  unto  us,  it  is  jiot  so.  When  did  God  give  the 
great  promise  of  Christ  to  Adam  ?  was  it  when  he  was  sor- 
rowing, repenting,  qualifying  his  soul?    No,  but  when  he 


332  THE    STRENGTH    OF    FAITH. 

was  flying,  hiding,  and  had  no  thoughts  but  of  separation 
from  God.  God  calls  him  forth  ;  and  at  once  tells  him  what 
he  had  deserved,  pronounces  the  curse,  and  gives  him  the 
blessing.  '  I  raised  thee  up,' saith  Christ, 'under  the  apple- 
tree,  there  thy  mother  brought  thee  forth ;'  Cant.  viii.  5. 
From  the  very  place  of  sin,  Christ  raiseth  up  the  soul.  So 
Isa.  xlvi.  12.  *  Hearken  to  me  ye  stout-hearted,  that  are  far 
from  righteousness.'  Here  are  tw^o  notable  qualifications, 
stout-heartedness  and  remoteness  from  righteousness.  What 
saith  God  to  them,  ver.  13?  He  discourses  to  them  of  mercy 
and  salvation.  And,  chap.  Iv.  1.  'Buy,'  saith  he,  'wine  and 
milk.'  Yea,  but  1  have  nothing  to  buy  withal,  and  these 
things  require  a  price.  Indeed  so  they  do,  but  take  them 
'  without  money,  and  without  price.'  But  he  calls  on  them 
only,  who  '  are  thirsty.'  True,  but  it  is  a  thirst  of  indigency 
and  total  want,  not  a  thirst  of  spiritual  desires,  for  in  whom- 
soever that  is,  they  have  already  tasted  of  this  wine  and  milk, 
and  are  blessed  ;  Matt. v.  Nay,  we  may  go  one  step  farther; 
Prov.  ix.  4,  5.  Christ  invites  them  to  his  bread  and  wine, 
who  have  no  heart.  This  commonly  is  the  last  objection 
that  an  unbelieving  heart  makes  against  itself,  it  hath  no 
mind  to  Christ.  Indeed  he  hath  no  heart  for  Christ,  but 
yet,  saith  Christ,  thou  slialt  not  thus  go  off,  I  will  not  ad- 
mit of  this  excuse  ;  you  that  have  no  heart,  '  turn  in  hither.* 

Now,  I  say,  this  obviating  of  all  objections,  by  unexpected 
appearances  of  love,  mercy,  and  compassion  in  the  promises, 
is  a  strong  inducement  unto  steadfastness  in  believing.  When 
a  soul  shall  find,  that  God  takes  for  granted  that  all  is  true, 
which  it  can  charge  itself  withal,  that  its  sin,  folly,  unbelief, 
heartlessness,  is  so,  as  he  apprehends  it,  and  unconceivably 
worse  than  he  can  think ;  that  he  takes  for  granted  all  the 
aggravations  of  his  sins  that  lie  so  dismally  in  his  eye;  his 
backsliding,  frowardness,  greatness  of  sin,  impotency,  cold- 
ness at  the  present,  not  answering  in  affection  to  the  convic- 
tions that  are  upon  him;  and  notwithstanding  all  this,  yet 
come,  let  us  agree,  accept  of  peace  ;  close  with  Christ,  re- 
ceive him  from  my  love  ;  surely  it  cannot  but  in  some  mea- 
sure engage  it  into  a  rest  and  acquiescence  in  the  word  of 
promise. 

(2.)  The  second  part   of  this  motive,  is  taken  from  the 
suitableness  of  the  promises  to  every  real  distress  and  cause 


I'liE    STUEN'GTH     OF     FAT'IH.  333 

of  staggering  whatever.  My  meaning  is,  that  whereas  we 
are  exercised  with  great  variety  of  doubts  and  fears,  of  pres- 
sures and  perplexities,  God  hath  tempered  his  love  and  mercy 
in  Christ,  as  prepared  in  the  promises,  unto  every  one  of 
these  wants  and  straits  whatever.  Had  God  only  de- 
clared himself  to  us,  as  God  almighty,  God  all-sufficient,  he 
might  justly  require  and  expect  that  we  should  act  faith  on 
him  in  every  condition.  But  moreover,  he  hath  as  it  were 
drawn  out  his  own  all-sufficiency  in  Christ  into  numberless 
streams,  flowing  in  upon  all  our  particular  wants,  distresses, 
and  temptations  whatever.  When  God  gave  manna  in  the 
wilderness,  it  was  to  be  gathered  and  ground  in  mills,  or 
beat  in  mortars,  and  fried  in  pans,  before  it  could  be  eaten ; 
Numb.  xi.  8.  But  the  bread  which  came  from  heaven,  the 
manna  in  the  promises,  is  already  ground,  beaten,  baked, 
ready  for  every  one's  hunger.  It  is  useful,  if  you  have  a 
well  about  your  house,  whither  you  may  repair  to  draw  wa- 
ter; but  when  you  have  several  pipes  from  a  fountain  that 
convey  water  to  every  room,  for  every  particular  business, 
you  are  greatly  to  blame,  if  your  occasions  are  not  supplied. 
We  have  not  only  a  well  of  salvation  to  draw  water  from,  but 
also  innumerable  streams  flowing  from  that  well  into  every 
empty  vessel. 

I  shall  give  one  or  two  instances  of  this  kind. 

Isa.  xxxii.  2.  Here  are  four  pressures  and  troubles  men- 
tioned, whereunto  we  may  be  exposed:  [I.]  The  windj 
[2.]  A  tempest;  [3.]  Dearth;  [4.]  Weariness.  And  unto 
all  these  is  the  man  in  the  promise,  the  Lord  Jesus  Christ, 
the  king  that  'reigns  in  righteousness,'  ver.  1.  suited  as  a 
supply  in  them,  or  against  them. 

[l.J  The  first  proposed  evil  is  *  the  wind  ;'  and  in  respect 
hereof  Christ  is  a  'hiding-place.'  He  that  was  ready  to  be 
cast  from  the  top  of  a  rock  with  a  strong  wind,  would  desire 
nothing  more  than  a  hiding-place,  until  the  strong  blast 
were  over.  When  fierce  winds  have  driven  a  vessel  at  sea 
from  all  its  anchors,  so  that  it  hath  nothing  to  keep  it  from 
splitting  on  the  next  rock  whereunto  it  is  driven ;  a  safe 
harbour,  a  hiding-place,  is  the  great  desire  and  expectation 
of  the  poor  creatures  that  are  in  it.  Our  Saviour  tells  us 
what  this  wind  is.  Matt.  vii.  25.  The  wind  that  blows  upon 
and  casts  down  false  professors  to  the  ground,  is  the  wind 


334  THE     STRENGTH    OF    FAITH. 

of  strong  and  urging  temptations.  Is  this  the  condition  ot 
the  soul?  strong  temptations  beat  upon  it,  which  are  ready 
to  hurry  it  down  into  sin  and  folly,  that  it  hath  no  rest  from 
them,  one  blast  immediately  succeeding  another,  that  the 
soul  begins  to  faint,  to  be  weary,  give  over,  and  say,  I  shall 
perish,  I  cannot  hold  out  to  the  end?  Is  this  thy  condition? 
See  the  Lord  Christ  suited  unto  it,  and  the  relief  that  is  in 
him,  in  this  promise  he  is  '  a  hiding-place.'  Saith  he,  These 
temptations  seek  thy  life,  but  with  me  thou  shalt  be  safe. 
Fly  to  his  bosom,  retreat  into  his  arms ;  expect  relief  by  faith 
from  him,  and  thou  shalt  be  safe. 

[2.]  There  is  *  a  tempest,'  in  reference  whereunto  Christ 
is  here  said  to  be  *  a  covert.'  A  tempest  in  the  Scripture  re- 
presents the  wrath  of  God  for  sin.  *  He  breaks  me,'  saith  Job, 
*  with  a  tempest;'  chap.  ix.  17.  when  he  lay  under  a  sense 
of  the  displeasure  and  indignation  of  God.  He  threatens 
to  '  rain  upon  the  wicked  a  horrible  tempest ;'  Psal.  xi.  6. 
A  tempest  is  a  violent  mixture  of  wind,  rain,  hail,  thunder, 
darkness,  and  the  like.  Those  who  have  been  at  sea,  will 
tell  you  what  a  tempest  means.  Such  was  that  in  Egypt, 
Exod.  ix.  23.  There  was  '  thunder,  and  hail,  and  fire  running 
upon  the  ground  :  fire  or  dreadful  lightning  mingled  with 
hail ;'  ver.  24.  What  did  men  now  do  upon  the  apprehension 
of  this  tempest?  They  'made  their  servants  and  cattle  flee 
into  the  houses  ;'  ver.  20.  got  them  into  safe  covert,  that 
they  might  not  be  destroyed,  and  they  were  safe  accord- 
ingly. 

Suppose  a  poor  creature  to  be  under  this  tempest,  full  of 
sad  and  dreadful  thoughts  and  apprehensions  of  the  wrath 
of  God  ;  behind,  before,  round  about  he  can  see  nothing  but 
hailstones  and  coals  of  fire,  heaven  is  dark  and  dismal  over 
him,  he  hath  not  seen  sun,  moon,  or  stars  in  many  days,  not 
one  glimpse  of  light  from  above,  or  hopes  of  an  end.  I 
shall  perish,  the  earth  shakes  under  me,  the  pit  is  opening 
for  me.  Is  their  no  hopes  ?  Why,  see  how  Christ  is  suited 
in  this  distress  also.  He  is  'a  covert'  from  this  tempest; 
get  into  him,  and  thou  shalt  be  safe.  He  hath  borne 
all  this  storm,  as  far  as  thou  art  concerned  ;  abide  with  him, 
and  not  one  hurtful  drop  shall  fall  upon  thee,  not  one  hair 
of  thy  head  shall  be  singed  with  this  fire.  Hast  thou  fears? 
hast  thou  a  sense  of  the  wrath  of  God  for  sin  ?    dost  thou 


JUL    STUtNGlll     OF     FAITH.  335 

fear  it  will  one  day  /all  upon  thee  and  be  thy  portion  ?  Be- 
hold a  covert,  a  sure  defence  is  here  provided. 

[3.]  There  is  drought,  causing  barrenness,  making  the 
heart  as  a  dry  place,  as  a  heath,  or  a  parched  wilderness. 
In  reference  whereunto  Christ  is  a  river  of  water,  abundantly, 
plentifully  flowing  for  its  refreshment.  Drought  in  the 
Scripture  denotes  almost  all  manner  of  evil,  it  being  the 
great,  distressing  punishment  of  those  countries.  When 
God  threatens  sinners,  he  says,  they  '  shall  be  like  the  heath 
in  the  desert,  and  shall  not  see  when  good  (or  water) 
Cometh  ;  but  shall  inhabit  the  parched  places  in  the  wilder- 
ness;' Jer  xvii.  6.  he  shall  be  left  to  barrenness  and  want  of 
all  refreshment.  And  David  complains  in  his  great  distress, 
that  his  *  moisture  was  turned  into  the  drought  of  summer ;' 
Psal.  xxxii.  4. 

Two  things  are  evidently  in  this  drought:  want  of  grace, 
or  moisture,  to  make  the  soul  fruitful;  and  want  of  rain  or 
consolation  to  make  it  joyful.  Barrenness  and  sorrow  or 
disconsolation  are  in  this  dry  place.  Let  us  then  suppose 
this  condition  also.  Doth  the  soul  find  itself  like  the 
parched  ground  ?  It  hath  no  moisture  to  enable  it  to  bring 
forth  fruit ;  but  is  dry,  sapless,  all  the  fruits  of  the  Spirit 
seem  to  be  withered ;  faith,  love,  zeal,  delight  in  God,  not  one 
of  them  flourishes ;  yea,  it  thinks  they  are  quite  dead,  it  hath 
no  showers,  not  any  drop  of  consolation,  no  refreshment,  but 
pines  away  under  barrenness  and  sorrow.  What  would  now 
best  suit  such  a  condition  ?  Why  turn  in  a  stream  of  water 
upon  this  parched  ground,  let  there  be  springs  in  this  thirsty 
place,  let  '  water  break  out  in  the  wilderness,  and  streams  in 
the  desert;'  as  Isa.  xxxv.  6.  and  how  will  all  things  be 
changed  ?  Those  things  that  hung  their  heads,  and  had  no 
beauty,  will  flourish  again  ;  and  the  things  that  are  ready  to 
die  will  be  revived.  Why  in  this  condition  Jesus  Christ 
will  be  water,  and  that  in  abundance,  rivers  of  water,  that 
there  shall  be  no  want.  He  will  by  his  Spirit  give  supplies 
of  grace  to  make  the  soul  fruitful ;  he  will  give  in  consolation 
to  make  it  joyful. 

[4.]  There  is  weariness,  and  in  respect  hereof,  Christ  is 
said  to  be  '  the  shadow  of  a  great  rock.'  Weariness  of  travel 
and  labour  through  heat  and  drought,  is  insupporlable.  He 
that  is  to  travel  in  a  thirsty  land,  dry  and  hungry,  the  sun 


336  THE    STRENGTH     OF     FAlTlf. 

beating  on  his  liead,  will  be  ready  with  Jonah  in  such  a  con- 
dition to  wish  he  were  dead,  to  be  freed  of  his  misery.  Oh, 
how  welcome  will  '  the  shadow  of  a  great  rock'  be  to  such  a 
poor  creature?  If  Jonah  rejoiced  in  '  the  shade  of  a  gourd;' 
how  much  better  is  *  the  shadow  of  a  great  rock?'  Many  a 
poor  soul  exercised  with  temptations,  hindered  in  duties, 
scorched  with  a  sense  of  sin,  is  weary  in  his  journeying  to- 
wards Canaan,  in  his  course  of  obedience  ;  and  thinks  with 
himself,  it  were  better  for  him  even  to  die,  than  to  live,  hav- 
ing no  hopes  to  come  to  his  journey's  end.  Let  now  this 
poor  soul  lie  down  and  repose  himself  a  little  under  the 
shadow  and  safeguarding  protection  of  this  rock  of  ages,  the 
Lord  Jesus  Christ,  how  will  his  strength  and  resolution 
come  to  him  again  ? 

Thus,  I  say,  is  Christ  in  the  promises  peculiarly  suited 
to  all  the  several  distresses,  that  we  may  at  any  time  fall 
into.  I  might  multiply  instances  to  this  purpose ;  but  this 
one  may  suffice  to  make  good  the  consideration  proposed, 
for  the  encouraging  of  us  to  believe,  from  the  suiting  of  the 
grace  in  the  promises  to  all  our  wants. 

Two  things  then  may  hence  be  deducted. 
1st.  The  willingness  of  God  that  we  should  be  esta- 
blished in  believing.  To  what  end  should  the  Lord  thus 
obviate  all  objections  that  can  possibly  arise  in  a  misgiving 
heart,  and  accommodate  grace  in  Christ  to  all  perplexities 
and  troubles  we  at  any  time  lie  under,  were  he  not  willing 
we  should  lay  hold  on  that  grace,  own  it,  accept  it,  and  give 
him  the  praise  of  it.  If  I  should  go  to  a  poor  man,  and  tell 
him.  Thou  art  poor,  but  see  here  are  riches;  thou  art  naked, 
but  here  is  clothing  ;  thou  art  hungry  and  thirsty,  here  is 
food  and  refreshment;  thou  art  wounded,  but  I  have  the 
most  precious  balm  in  the  world :  if  I  have  no  intent  to  have 
him  partake  of  these  riches,  food,  raiment,  medicine,  do  not 
I  egregiously  mock  and  deride  the  man's  misery  and  sorrow  ? 
will  a  wise  or  good  man  do  thus?  Though  many  will  deafen 
their  ears  to  the  cries  of  the  poor ;  yet  who  almost  is  so  des- 
perately wicked,  as  to  delight  himself  in  sporting  at  their 
misery,  and  increasing  their  sorrow?  And  shall  we  think 
that  the  God  of  heaven,  '  the  Father  of  mercy,  and  God  of 
all  consolation,'  who  is  all  goodness,  sweetness,  and  truth 
(as  hath  been  declared),  when  he  doth  so  suit  and  temper 


THE     STREXGTH     Of    FAITH.  337 

his  fulness  to  our  wants,  and  suits  his  grace  in  Christ  to  all 
our  fears  and  troubles  for  their  removal,  doth  it  to  increase 
our  misery,  and  mock  our  calamity  ?  I  speak  of  the  heirs  of 
promise,  to  whom  they  are  made  and  do  belong.  Is  it  not 
time  for  you  to  leave  disputing,  and  questioning  the  sin- 
cerity and  faithfulness  of  God  in  all  these  engagements  ? 
What  farther,  what  greater  security  can  we  expect  or  de- 
sire ?     So  that, 

2dly.  All  unbelief  must  needs  be  at  length  totally  re- 
solved into  the  stubbornness  of  the  will.  '  You  will  not 
come  unto  me,'  saith  our  Saviour,  *  that  you  may  have  life.' 
When  all  a  man's  objections  are  prevented,  and  answered ; 
when  all  his  wants  are  suited ;  when  a  ground  is  laid,  that 
all  his  fears  may  be  removed,  and  yet  he  keeps  off,  and 
closes  not ;  what  can  it  be,  but  a  mere  perverseness  of  will, 
that  rules  him  ?  Doth  not  such  an  one  say.  Let  the  Lord  do 
what  he  will,  say  what  he  can,  though  my  mouth  be  stop- 
ped, that  I  have  nothing  wherewith  to  wrangle  or  contend 
any  more,  yet  I  will  not  believe  ?  Let  this  then  be  another 
motive,  or  encouragement,  which,  added  to  what  was  spoken 
before  concerning  God,  even  the  Father,  and  the  Lord  Jesus 
Christ,  is  all  I  shall  insist  upon. 


VOL.  XV, 


SERMON    VII* 

OYPANQN  OYPANIA. 

THE 

SHAKING   AND   TRANSLATING 

OF 

HEAVEN  AND  EARTH. 


*  This  sermon  was  preached  to  the  Honourable  House  of  Commons  in  Parlia- 
ment assembled,  on  April  19,  1649;  a  day  set  apart  for  extraordinary  humiliation. 


TO  THE  RIGHT  HONOURABLE 

THE 

COMMONS   OF   ENGLAND, 

ASSEMBLED  IN  PARLIAMENT. 


Sirs, 
All  that  I  shall  preface  to  the  ensuing  discourse  is, 
that  seeing  the  nation's  welfare  and  your  own  actings 
are  therein  concerned  (the  welfare  of  the  nation,  and 
your  own  prosperity  in  your  present  actings,  being  so 
nearly  related  as  they  are  to  the  things  of  the  ensuing 
discourse),  I  should  be  bold  to  press  you  to  a  serious 
consideration  of  them  as  now  presented  unto  you, 
were  I  not  assured  by  your  ready  attention  unto,  and 
favourable  acceptation  of,  their  delivery,  that  being 
now  published  by  your  command,  such  a  request 
would  be  altogether  needless.  The  subject  matter  of 
this  sermon  being  of  so  great  weight  and  importance 
as  it  is,  it  had  been  very  desirable,  that  it  had  fallen 
on  an  abler  hand ;  as  also  that  more  space  and  leisure 
had  been  allotted  to  the  preparing  of  it,  first  for  so 
great,  judicious,  and  honourable  an  audience,  and 
secondly  for  public  view,  than  possibly  I  could  beg 
from  my  daily  troubles,  pressures,  and  temptations,  in 
the  midst  of  a  poor,  numerous,  provoking  people.  As 
the  Lord  hath  brought  it  forth,  that  it  may  be  useful 
to  your  Honourable  Assembly,  and  the  residue  of  men 
that  wait  for  the  appearance  of  the  Lord  Jesus,  shall 
be  the  sincere  endeavour  at  the  throne  of  grace  of 

Your  most  unworthy  servant, 

In  the  work  of  the  Lord, 

J.  Owen. 

Coggeshall,  May  1,  1649. 

z  2 


340  THE    SHAKING    AND    TRANSLATING 


SERMON  VII. 

And  this  word,  Yet  once  more,  signijieth  the  removing  of  those  things  that 
are  shaken,  as  of  things  that  are  made,  that  those  things  which  cannot  be 
shaken  may  remain. — Heb.  xii.  27. 

The  main  design  of  the  apostle  in  this  Scripture  to  the  He- 
brews, is  to  prevail  with  his  countrymen,  who  had  undertaken 
the  profession  of  the  gospel,  to  abide  constant  and  faithful 
therein,  without  any  apostacy  unto,  or  mixture  with,  Ju- 
daism, which  God  and  themselves  had  forsaken ;  fully  ma- 
nifesting, that  in  such  '  backsliders  the  soul  of  the  Lord  hath 
no  pleasure  ;'  chap.  x.  38. 

A  task  which  whoso  undertaketh  in  any  age,  shall  find 
exceeding  weighty  and  difficult,  even  to  persuade  professors 
to  hold  out,  and  continue  in  the  glory  of  their  profession 
unto  the  end,  that  '  with  patience  doing  the  will  of  God, 
they  might  receive  the  promise  ;'*  especially  if  there  be 
'lions  in  the  way  j'*"  if  opposition  or  persecution  do  attend 
them  in  their  professed  subjection  to  the  Lord  Jesus.  Of 
all  that  deformity  and  dissimilitude  to  the  divine  nature 
which  is  come  upon  us  by  the  fall,  there  is  no  one  part  more 
eminent,  or  rather  no  one  defect  more  evident,  than  incon- 
stancy and  unstableness  of  mind,  in  embracing  that  which 
is  spiritually  good.  Man  being  turned  from  his  unchange- 
able rest,'^  seeks  to  quiet  and  satiate  his  soul  with  restless 
movings  towards  changeable  things.  Now  he  who  '  worketh 
all  our  works  for  us,  and  in  us  ;'  Isa.  xxvi.  12.  worketh  them 
also  by  us  f  and  therefore  that  which  he  will  give,  he  per- 
suades us  to  have,  that  at  once  his  bounty,  and  our  duty, 
may  receive  a  manifestation  in  the  same  thing.  Of  this  na- 
ture is  perseverance  in  the  faith  of  Christ,  which  as  by  him 
it  is  promised,  and  therefore  is  a  grace ;  so  to  us  it  is  pre- 
scribed, and  thereby  is  a  duty.  '  Petamus  ut  det,  quod  ut 
habeamus  jubet.  August.'  *  Let  us  ask  him  to  bestow,  what 
he  requires  us  to  enjoy.'  Yea,  '  Da,  Domine,  quod  jubes,  et 
jube  quod  vis  :'  *  Give  what  thou  commandest,  and  command 
what  thou.pleaseth.' 

»  Chap.  X.  36.  >>  Prov.  xxii.  13.  xxvl.  13.  <=  Psal.  cxvi.  7. 

*  1  Thess.  i.  3.  2  Thess.  i.  11.  Deut.  x.  16.  xxx.  6.  Eaek.  xviii.  31.  xxxvi.  26.  Acts 
X).  18. 


OF    HEAVKN    AND    EARTH.  341 

As  a  duty  it  is  by  the  apostle  here  considered,  and  there- 
fore pressed  on  them,  who  by  nature  were  capable,  and  by 
grace  enabled  for  the  performance  thereof.  Pathetical  ex- 
hortations then  unto  perseverance  in  the  possession  of  the 
gospel,  bottomed  on  prevalent  scriptural  arguments,  and  holy 
reasonings,  are  the  sum  of  this  epistle. 

The  arguments  the  apostle  handleth  unto  the  end  pro- 
posed are  of  two  sorts. 

First,  Principal. 

Secondly,  Deductive,  or  emergencies  from  the  first. 

First,  His  principal  arguments  are  drawn  frdm  two  chief 
fountains. 

1.  The  author  :  and 

2.  The  nature  and  end  of  the  gospel. 
1.  The  author  of  the  gospel  is  either, 

(1.)  Principal  and  immediate,  which  is  God  the  Father, 
'  Who  having  at  sundry  times  and  in  divers  manners  for- 
merly spoken  by  the  prophets,  herein  speaketh  by  his  Son  ;' 
chap.  i.  1. 

(2.)  Concurrent  and  immediate,  Jesus  Christ,  this  'great 
salvation  being  begun  to  be  spoken  to  us  by  the  Lord ;' 
chap.  ii.  3.  This  latter  he  chiefly  considereth,  as  in  and  by 
whom  the  gOspel  is  differenced  from  all  other  dispensations 
of  the  mind  of  God.  Concerning  him  to  the  end  intended 
he  proposeth, 

[1.]  His  person. 

[2.]  His  employment. 

[1.]  For  his  person,  that  thence  he  may  argue  to  the  thing 
aimed  at,  he  holdeth  out, 

1st.  The  infinite  glory  of  his  Deity :  being  the '  brightness 
of  his  Father's  glory,  and  the  express  image  of  his  person ;' 
chap.  i.  3. 

2dly.  The  infinite  condescension  of  his  love,  in  assuming 
humanity,  for  because  '  the  children  were  partakers  of 
flesh  and  blood,  he  also  himself  took  part  of  the  same ;' 
chap.  ii.  14. 

And  from  the  consideration  of  both  these,  hepresseth  the 
main  exhortation  which  he  hath  in  hand,  as  you  may  see, 
chap.  ii.  1,  2.  iii.  12,  13,  &c. 

[2.]  The  employment  of  Christ  he  describetb  in  his  offices, 
which  he  handleth. 


342  THE    SHAKING    AND    TRANSLATING 

1st.  Positively,  and  very  briefly,  chap.  i.  ii.  iii. 

2dly.  Comparatively,  insisting  chiefly  on  his  priesthood, 
exalting  it  in  sundry  weighty  particulars  above  that  of 
Aaron,  which  yet  was  the  glory  of  the  Jewish  worship,  and 
this  at  large,  chap.  vi.  vii.  viii.  ix.  x.  And  this  being  va- 
riously advanced  and  asserted,  he  layeth  as  the  main 
foundation,  upon  which  he  placeth  the  weight  and  stress  of 
the  main  end  pursued,  as  in  the  whole  epistle  is  every  where 
obvious. 

2.  The  second  head  of  principal  arguments  he  taketh  from 
the  gospel  itself,  which  considering  as  a  covenant  he  holdeth 
out  two  ways : 

(1.)  Absolutely,  in  its  efficacy  in  respect  of 

[L]  Justification.  In  it '  God  is  merciful  to  unrighteous- 
ness and  sins,  and  iniquities  he  remembers  no  more  ;'  chap, 
viii.  12.  *  Bringing  in  perfect  remission,  that  there  shall  need 
no  more  offering  for  sin;'  chap.  x.  17. 

[2.]  Sanctification.  '  He  puts  his  laws  in  our  hearts,  and 
writes  them  in  our  minds;'  chap.  x.  16.  in  it,  '  Purging  our 
consciences  by  the  blood  of  Christ ;'  chap.  ix.  14. 

[3.]  Perseverance.  *I  will  be  to  them  a  God,  and  they 
shall  be  to  me  a  people;'  chap.  viii.  10. 

All  three  are  also  held  out  in  sundry  other  places. 

(2.)  Respectively  to  the  covenant  of  works,  and  in  this 
regard  assigns  unto  it  principal  qualifications,  with  many 
peculiar  eminencies  them  attending,  too  many  now  to  be 
named.     Now  these  are, 

[1.]  That  it  is  new.  He  saith  a  *  new  covenant,  and  hath 
made  the  first  old  ;'  chap.  viii.  13. 

[2.]  Better.  It  is  a  'better  covenant,  and  built  upon 
better  promises  ;'  chap.  viii.  6.  vii.  22. 

[3.]  Surer,  the  priest  thereof  being  ordained,  '  not  after 
the  law  of  a  carnal  commandment,  but  after  the  power  of  an 
endless  life;'  chap.  vii.  16. 

[4.]  Unalterable.  So  in  all  the  places  before  named,  and 
sundry  others. 

All  which  are  made  eminent  in  its  peculiar  mediator  Jesus 
Christ,  which  is  the  sum  of  chap.  vii. 

And  still  in  the  holding  out  of  these  things,  that  they 
might  not  forget  the  end  for  which  they  were  now  drawn 
forth,   and    so  exactly  handled,  he  interweaves   many  pa- 


OF    HEAVEN    AND    EARTH.  343 

thetical  entreaties,  and  pressing  arguments  by  way  of  ap- 
plication, for  the  confirming  and  establishing  his  countrymen 
in  the  faith  of  this  glorious  gospel,  as  you  may  see  almost  in 
every  chapter. 

Secondly,  His  arguments  less  principal,  deduced  from 
the  former,  being  very  many,  may  be  referred  to  these  three 
heads  : 

1.  The  benefits  by  them  enjoyed  under  the  gospel. 

2.  The  example  of  others,  who  by  faith  and  patience  ob- 
tained the  promises  ;  chap.  xi. 

3.  From  the  dangerous  and  pernicious  consequence  of 
backsliding,  of  which  only  I  shall  speak.  Now  this  he  set- 
teth  out  three  ways. 

(1.)  From  the  nature  of  that  sin.  It  is  a  *  crucifying  to 
themselves  the  Son  of  God  afresh,  and  putting  him  to  open 
shame ;'  chap.  vi.  6.  a  *  treading  under  foot  the  Son  of  God, 
counting  the  blood  of  the  covenant  an  unholy  thing,  and 
doing  despite  to  the  spirit  of  grace  ;'  chap.  x.  29. 

(2.)  The  irremediless  punishment  which  attends  that  sin. 
*  There  remains  no  more  sacrifice  for  it,  but  a  certain  fearful 
looking  for  of  judgment,  and  fiery  indignation  that  shall  con- 
sume the  adversaries  ;'  chap.  x.  26,  27. 

(3.)  The  person  against  whom  peculiarly  it  is  com- 
mitted, and  that  is  he  who  is  the  author,  subject,  and 
Mediator  of  the  gospel,  the  Lord  Jesus  Christ :  concerning 
whom  for  the  aggravation  of  this  sin,  he  proposeth  two 
things. 

[1.]  His  goodness  and  love,  and  that  in  his  great  under- 
taking to  be  a  Saviour,  being  'made  like  unto  his  brethren 
in  all  things,  that  he  might  be  a  merciful  and  faithful  high- 
priest  in  things  pertaining  to  God,  to  make  reconciliation  for 
the  sins  of  the  people  ;'  chap.  ii.  17.  And  of  this  there  is  a 
sweet  and  choice  line  running  through  the  whole  discourse, 
making  the  sin  of  backsliding  against  so  much  love  and  con- 
descension appear  exceeding  sinful. 

[2.]  His  greatness  or  power,  which  he  sets  out  two  ways, 

1st.  Absolutely,  as  he  is  God  to  be  'blessed  for  ever;' 
chap.  i.  and  *  it  is  a  fearful  thing  to  fall  into  the  hands  of  the 
living  God;'  chap.  x.  31. 

2dly.  Comparatively,  as  he  is  the  Mediator  of  the  new 
covenant  in  reference  to  Moses.     And  this  he  setteth  forth. 


344  THE    SHAKING    AND    TRANSLATING 

as  by  many  and  sundry  reasonings  in  other  places  of  the 
epistle,  so  by  a  double  testimony  in  this  twelfth  chapter, 
making  that  inference  from  them  both,  which  you  have 
ver.  25.  '  See  that  you  refuse  not  him  that  speaketh  :  for  if 
they  escaped  not  who  refused  him  who  spake  on  earth,  much 
more  shall  not  we  escape,  if  we  turn  away  from  him  who 
speaketh  from  heaven.' 

Now  the  first  testimony  of  his  power  is  taken  from  a  re- 
cord of  what  he  did  heretofore  ;  the  other  from  a  prediction 
of  what  he  will  do  hereafter. 

The  first  you  have,  ver.  26.  in  the  first  part  of  it :  '  His 
voice  then  shook  the  earth  :'  then,  that  is,  when  the  law  was 
delivered  by  him,  as  it  is  described,  ver.  18 — 20.  foregoing. 
When  the  mountain  upon  which  it  was  delivered,  the  me- 
diator Moses,  into  whose  hand  it  was  delivered,  and  the 
people  for  whose  use  it  was  delivered,  did  all  shake  and 
tremble  at  the  voice,  power,  and  presence  of  Christ ;«  who, 
as  it  hence  appears,  is  that  Jehovah  who  gave  the  law; 
Exod.  XX.  2. 

The  other  in  the  same  verse  is  taken  from  a  prediction 
out  of  Haggai  ii.  16.  of  what  he  will  do  hereafter;  even 
demonstrate  and  make  evident  his  power,  beyond  what- 
ever he  before  effected  :  '  He  hath  promised,  saying,  Yet 
once  more  I  shake  not  the  earth  only,  but  also  the 
heavens.' 

And  if  any  one  shall  ask,  wherein  this  effect  of  the 
mighty  power  of  the  Lord  Jesus  consisteth,  and  how  from 
thence  professors  may  be  prevailed  upon  to  keep  close  to 
the  obedience  of  him  in  his  kingdom?  The  apostle  answers, 
ver.  27.  '  And  this  word  yet  once  more,  signifies  the  re- 
moving of  those  things  that  are  shaken,  as  of  things  that 
are  made,  that  those  things  which  cannot  be  shaken  may 
remain.' 

And  thus  am  I  stepped  down  upon  the  words  of  my  text, 
finding  them  in  the  close  of  the  arguments  drawn  from  the 
power  of  Christ,  to  persuade  professors  to  constancy  in  the 
paths  of  the  gospel :  and  having  passed  through  their  cohe- 
rence, and  held  out  their  aim  and  tendance,  their  opening 
and  application  comes  now  to  be  considered. 

And  herein  these  three  things  : 

<=  Exod.  xix  18,  19.  xx.  18. 


OF    HEAVEN     AXD    EARTH.  345 

I.  The  apostle's  assertion  :  '  The  things  that  are  shaken 
shall  be  removed,  as  things  that  are  made.' 

II.  The  proof  of  this  assertion:  'This  word,  once  more, 
signifieth  no  less.' 

III.  His  inference  from  this  assertion  thus  proved  :  'The 
things  that  cannot  be  shaken  must  remain.' 

I.  In  the  first  I  shall  consider, 

1.  What  are  the  things  that  are  shaken. 

2.  What  is  their  shaking. 

3.  What  their  removal  being  shaken. 

1.  For  the  first,  there  is  a  great  variety  of  judgment 
amongst  interpreters.^  The  foregoing  verse  tells  us  it  is  'not 
only  the  earth,  but  the  heaven  also;'  but  now  what  heaven 
and  earth  this  should  be  is  dubious,  is  not  apparent.  So 
many  different  apprehensions  of  the  mind  of  God  in  these 
words,  as  have  any  likeness  of  truth,  I  must  needs  recount 
and  remove,  that  no  prejudice  may  remain  from  other  con- 
ceptions, against  that  which  from  them  we  shall  assert. 

(1.)  The  earth,  say  some,  is  the  men  of  the  earth,  living 
thereon  ;  and  the  heavens  are  the  angels,  their  blessed  in- 
habitants :  both  shaken,  or  stricken  with  amazement  upon 
the  nativity  of  Christ,  and  preaching  of  the  gospel.  The 
heavens  were  shaken,  when  so  great  things  were  accom- 
plished, as  that  *  the  angels  themselves  desired  to  look  into 
them ;'  1  Pet.  i.  12.  And  the  earth  was  filled  with  amaze- 
ment when  the  Holy  Ghost  being  poured  out  upon  the  apo- 
stles for  the  preaching  of  the  gospel,  men  of  every  nation 
under  heaven  were  amazed,  and  marvelled  at  it.  Acts  ii.  5 — 
7.  Thus  Rollocus,  Piscator,  and  sundry  other  famous  divines. 
But, 

[1.]  The  shaking  here  intimated  by  the  apostle,  was  then 
when  he  wrote  under  the  promise,  not  actually  accomplished, 
as  were  the  things  by  them  recounted  :  for  he  holds  it  forth 
as  an  issue  of  that  great  power  of  Christ,  which  he  would 
one  day  exercise  for  the  farther  establishment  of  his  king- 
dom. 

[2.]  This  that  now  is  to  be  done  must  excel  that  which 
formerly  was  done  at  the  giving  of  the  law,  as  is  clearly  in- 
timated in  the  inference:  'Then  he  shook   the  earth,  but 

'  Nescioan  facilior  hie  locus  fiiissct,  si  nemo  ciini  oppostiiss^t.  AJald.  ad  Luc.  ii.  34. 


346  THE    SHAKING    AND    TRANSLATING 

now  the  heavens  also.'  It  is  a  gradation  to  a  higher  de- 
monstration of  the  power  of  Christ,  which  that  the  things  of 
this  interpretation  are,  is  not  apparent. 

[3.]  It  is  marvellous  these  learned  men  observed  not, 
that  the  '  heavens  and  the  earth  shaken/  ver.  26.  are  '  the 
things  to  be  removed;'  ver.  27.  Now  how  are  angels  and  men 
removed  by  Christ?  Are  they  not  rather  gathered  up  into 
one  spiritual  body  and  communion ?e  Hence,  ver.  27.  they 
interpret  the  shaken  things  to  be  Judaical  ceremonies,  which, 
ver.  26.  they  had  said  to"  be  men  and  angels. 

(2.)  Others  by  heaven  and  earth  understand  the  material 
parts  of  the  world's  fabric,  commonly  so  called  :  and  by 
their  shaking,  those  portentous  signs  and  prodigies,  w^ith 
earthquakes,  which  appeared  in  them  at  the  birth  and  death  of 
the  Lord  Jesus.  A  new  star,  preternatural  darkness,  shaking 
of  the  earth,  opening  of  graves,  renting  of  rocks,  and  the 
like,  are  to  them  this  shaking  of  heaven  and  earth.""  So 
Junius,  and  after  him  most  of  ours.  But  this  interpretation 
is  obnoxious  to  the  same  exceptions  with  the  former,  and 
also  others:  For, 

[1.]  These  things  being  past  before,  hovi^  can  they  be 
held  out  under  a  promise  ?' 

[2.]  How  are  these  shaken  things  removed,  which  with 
their  shaking  they  must  certainly  be,  as  in  my  text? 

[3.]  This  shaking  of  heaven  and  earth  is  ascribed  to  the 
power  of  Christ  as  mediator,  whereunto  these  signs  and  pro- 
digies cannot  rationally  be  assigned  ;  but  rather  to  the  so- 
vereignty of  the  Father,  bearing  witness  to  the  nativity  and 
death  of  his  Son :  so  that  neither  can  this  conception  be 
fastened  on  the  words. 

(3.)  The  fabric  of  heaven  and  earth  is  by  others  also  in- 
tended, not  in  respect  of  the  signs  and  prodigies  formerly 
wrought  in  them  ;  but  of  that  dissolution,  or  as  they  suppose 
alteration,  which  they  shall  receive  at  the  last  day.  So  Pa- 
raeus,  Grotius,  and  many  more.  Now  though  these  avoid 
the  rock  of  holding  out  as  accomplished  what  is  only  pro- 
mised, yet  this  gloss  also  is  a  dress  disfiguring  the  mind  of 
God  in  the  text.     For, 

P  Ephes.  i.  10.  'Ava)ii<pa'Kaiiuffaa-^ttt,  i.  e.  jui'av  xstJiaXiiv  Trapaa-p^ETv  oyyiXoi?  xai  atdpii- 
TTOi;  rov  Xfis-Tov  aTna-Kte-fjiivot  yaj  riaav  oi  ayyiXoi  Kal  avflgoiTToi.  CEcumen.  ill  hoc. 
•■  Matt.  ii.  2.    xxvii.  45.    Luke  xxiii.  41',  45.    Matt,  xxvii.  51,  52. 
'"O  ya{   /3Kewei  ti?,  ti  xai  eXwj'^ei,  Rom.  viii.  24. 


OF  HEAVEN  AND  EARTH.  347 

[1.]  The  things  here  said  to  be  shaken,  do  stand  in  a  plain 
opposition  to  the  things  that  cannot  be  shaken  nor  removed  ; 
and  therefore  they  are  to  be  removed,  that  these  may  be 
brought  in.  Now  the  things  to  be  brought  in,  are  the  things 
of  the  kingdom  of  the  Lord  Jesus.  What  opposition,  I  pray, 
do  the  material  fabric  of  heaven  and  earth  stand  in  to  the 
kingdom  of  the  Lord  Jesus  ?  doubtless  none  at  all,  being  the 
proper  seat  of  that  kingdom. 

[2.]  There  will  on  this  ground  be  no  bringing  in  of  the 
kingdom  of  the  Lord  Jesus,  until  indeed  that  kingdom  in 
the  sense  here  insisted  on  is  to  cease ;  that  is,  after  the  day 
of  judgment,  when  the  kingdom  of  grace  shall  have  place  no 
more. 

Those  are  the  most  material  and  likely  mistakes  about 
the  words.  I  could  easily  give  out,  and  pluck  in  again  three 
or  four  other  warping  senses,  but  I  hope  few  in  these  days 
of  accomplishing  will  once  stumble  at  them. 

(4.)  The  true  mind  of  the  spirit,  by  the  help  of  that  spi- 
rit of  truth,  comes  next  to  be  unfolded.  And  first,  what  are 
the  things  that  are  shaken  ? 

[1.]  As  the  apostle  here  applies  a  part  of  the  prophecy 
of  Haggai,  so  that  prophecy  even  in  the  next  words  gives 
light  into  the  meaning  of  the  apostle.  Look  what  heaven 
and  earth  the  prophet  speaks  of,  of  those  and  no  other  speaks 
the  apostle.  The  Spirit  of  God  in  the  Scripture  is  his  own 
best  interpreter.''  See  then  the  order  of  the  words  as  they 
lie  in  the  prophet :  Hag,  ii.  6,  7.  'I  will  shake  heaven  and 
earth :  I  will  shake  all  nations.'  God  then  shakes  heaven 
and  earth,  when  he  shakes  all  nations  ;  that  is,  he  shakes  the 
heaven  and  earth  of  the  nations.  '  I  will  shake  heaven  and 
earth,  and  I  will  shake  all  nations,'  is  a  pleonasm,  for  '  I 
will  shake  the  heaven  and  earth  of  all  nations.'  These  are 
the  things  shaken  in  my  text. 

The  heavens  of  the  nations,  what  are  they?  even  their 
political  heights  and  glory,  those  forms  of  government  which 
they  have  framed  for  themselves  and  their  own  interest,  with 
the  grandeur  and  lustre  of  their  dominions.  The  nations' 
earth  is  the  multitudes  of  their  people,  their  strength  and 

^  Nunquam  Pauli  scnsiini  ingredieris,  nisi  Paul!  Spiriluiii  iiiibiberis.  Ber.  Scr.  dc 
Monte.  To  avro  ^^ia/xa  JiJao-XEi  i/xag  Ttifi  TravToiv.  1  .Tollll  ii.  27.  'Ev  Trytv/xtLTi  ayitu 
yoovfxivai  xai  avoiyoyusvai  a,\  y^ncfai  JExVLOuyiv  r)fji.~v  rly  XpitTTov,  ilxoToiq  Syaoujo;  to  ■nnvu.a 
re  ayiov.  Thcopliylac.  in  John  x. 


348  THE    SHAKING    AND    TRANSLATING 

power,  whereby  their  heavens,  or  political  heights,  are  sup- 
ported. It  is  then  neither  the  material  heavens  and  earth, 
nor  yet  Mosaical  ordinances  ;  but  the  political  heights  and 
splendour,  the  popular  multitudes  and  strength  of  the  nations 
of  the  earth,  that  are  thus  to  be  shaken,  as  shall  be  proved. 

That  the  earth  in  prophetical  descriptions  or  predictions 
of  things  is  frequently,  yea  almost  always,  taken  for  the  peo- 
ple and  multitudes  of  the  earth,  needs  not  much  proving.' 
One  or  two  instances  shall  suffice.  Rev.  xii.  16.  'The  earth 
helped  the  woman  against  the  flood  of  the  dragon,'  which 
that  it  was  the  multitudes  of  earthly  people,  none  doubts. 
That  an  earthquake,  or  shaking  of  the  earth,  are  popular 
commotions,  is  no  less  evident  from  Rev.  xi.  13.  where  by 
an  earthquake  great  Babylon  receives  a  fatal  blow.  And 
for  the  heavens,  whether  they  be  the  political  heights  of  the 
nations,  or  the  grandeur  of  potentates,  let  the  Scripture  be 
judge;  I  mean,  when  used  in  tliis  sense  of  shaking,  or  es- 
tablishment. Isa.  li.  15,  16.  *1  am  the  Lord  thy  God  who 
divided  the  sea,  whose  waves  roared  :  the  Lord  of  hosts  is 
his  name.  And  I  have  put  my  words  in  thy  mouth,  and  have 
covered  thee  in  the'shadow  of  mine  hand,  that  I  may  plant 
the  heavens  and  lay  the  foundations  of  the  earth,  and  say 
unto  Zion,  Thou  art  my  people.'  By  a  repetition  of  what 
he  hath  done,  he  establisheth  his  people  in  expectation  of 
what  he  will  do.     And, 

1st.  He  minds  them  of  that  wonderful  deliverance  from 
an  army  behind  them,  and  an  ocean  before  them,  by  his  mi- 
raculous preparing  dry  paths  for  them  in  the  deep  :  '  I  am 
the  Lord  who  divided  the  sea,  whose  waves  roared.' 

2dly.  Of  his  gracious  acquainting  them  with  his  mind, 
his  law,  and  ordinances  at  Horeb.  '  I  have  put,'